Volume 03 Issue 05-2023
121
International Journal of Pedagogics
(ISSN
–
2771-2281)
VOLUME
03
ISSUE
05
Pages:
121-127
SJIF
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FACTOR
(2021:
5.
705
)
(2022:
5.
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)
(2023:
6.
676
)
OCLC
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1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
This article discusses the scientific and theoretical foundations of technologies for improving the professional
pedagogical training of future music teachers in the higher education system.
KEYWORDS
Educational system, Higher education, pedagogue, music culture, technology, professional activity.
INTRODUCTION
Rituals occupy a great place in social life due to their
strong traditionality, formalization of various social
events, and their desire to influence natural
phenomena. The functions of having a spiritual and
aesthetic effect of the ceremony, organizing and
directing a social act are implemented directly through
actions, words, and things that are considered to have
magical powers.
There is such an important law of social life that it is
inextricably linked with changes in the regular form of
development. As a result, some new thing or
phenomenon appears, the second one develops, the
third one does not meet the requirements of life and
gives way to other forms, etc. In particular, life
traditions and holidays follow the same rules. With the
development of social life, traditions, ceremonies and
holidays that do not meet its requirements are
gradually being forgotten.
Rituals that are essentially people-oriented, can bring
social benefits, and serve to satisfy people's aesthetic
needs will develop. For example, rituals related to
"Navruz", "chigit qadash", birth, marriage, death, etc.
are alive because they meet modern requirements.
"Holiday" means celebrating an important event in life,
a date (with high spirits and joy). However, the concept
of holiday has a much broader and deeper meaning. Its
roots can be found in the ground of human nature.
Research Article
METHODS OF IMPROVING PROFESSIONAL PEDAGOGICAL TRAINING OF
THE FUTURE MUSIC TEACHER
Submission Date:
May 19, 2023,
Accepted Date:
May 24, 2023,
Published Date:
May 29, 2023
Crossref doi:
https://doi.org/10.37547/ijp/Volume03Issue05-24
Panjiyev Qurbonniyoz Berdiyevich
Doctor Of Pedagogical Sciences Associate Professor Of Tashkent State Pedagogical University Named After
Nizami, Tashkent, 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 05-2023
122
International Journal of Pedagogics
(ISSN
–
2771-2281)
VOLUME
03
ISSUE
05
Pages:
121-127
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
676
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
With this in mind, A.I. Mazaev said: "Holiday is an ideal
life at a certain time." A holiday is a continuation of life,
an important part, it records the biggest event, event,
dates, and creates the necessary opportunities to
celebrate them. It is a phenomenon that represents
people's struggle, work and achievements in other
fields. On the eve of the holiday, people congratulate
each other, express good wishes for their future lives,
wish success, luck and happiness in their work. They
give gifts to each other. Although holidays are
considered a continuation of life, they break the
monotony (uniformity) of time and give it a certain
rhythm. For this reason, from ancient times, holidays
(because they are repeated at a certain time) were
considered a unique measure of time. even now, it is
possible to feel that a certain time has passed on the
day of the holiday. Therefore, holidays create the
conditions to appreciate time and cherish it.
Holidays are a "mirror" that reflects the best aspects of
life. Holidays are considered as a day of freedom,
equality, peace. Rituals do not repeat at a specific time
(for example, a person does not have a wedding on a
specific day every year), they reflect not only the good,
but also the bad and sad aspects of life, they have a
certain influence on the events taking place in social
life. it differs from holidays by its inviolability. If
ceremonies are held within the framework of one
family, one tribe or one nation, holidays can acquire an
international aspect.
In particular, based on the materials of Arab historian
Tabari, V.V. Bartold states the following. In 728, the
viceroy of Khurasan, Ashras, tried to convert the
people of Movarounnahr to Islam. Therefore, he
orders his close people, i.e. the leaders of two religions,
to convey to the people that he will not take taxes from
those who accept Islam. "Because of the execution of
this commandment, no money will go into the
treasury... Then Ashras orders only those who are
circumcised among new Muslims to be exempted
(from tax - O.S)." In this way, among the people of
Movarounnahr, the custom of circumcision gradually
became established, and as a result of its Islamization,
it received the name of sunnah, moreover, because it
was performed by our prophet, they accepted it as a
rule that was considered mandatory for other Muslims.
Family ritual songs occupy an important place in the
creation of Uzbek folk folklore. The term "song" is
derived from the root of the Turkish verb "Koshmaq"
and means to sing and say by adding a verse to a verse,
and this term is used in two meanings. In a broad sense,
it means a type of oral partnership, and this meaning,
that is, poetry, poetry, song, is also mentioned in
Mahmud Kashgari's work "Devonu Lugatit Turk". The
independent genre term of the song is named together
with various adjectives depending on the content
expressed in the work, the performance place, style
and function of the song.
Ceremonial songs are among the oldest folk songs. The
oldest ritual songs are not perfectly organized in terms
of weights, rhymes and other poetic forms, and the
words are not consciously sung and used, and they are
more exclamations that match the rhythm of certain
movements during the ritual. It has a structure
consisting of poetic passages in the character of
exclamations and exclamations. Nevertheless, such
fragments, on the one hand, served to keep the action
organized during the ceremony at a standard, and on
the other hand, they also gave a certain level of
spiritual uplift to the agreements during the ceremony.
Therefore, although the most ancient examples of
ritual songs have not reached us, but judging by the
fact that rituals played a leading role in the formation
of man as the most honorable species with language
and consciousness, it can be said that ritual songs are
Volume 03 Issue 05-2023
123
International Journal of Pedagogics
(ISSN
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2771-2281)
VOLUME
03
ISSUE
05
Pages:
121-127
SJIF
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FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
676
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
also the first primitive community system. It is
observed that it has been created in the stages and has
gradually progressed both in terms of form and
content in the course of rituals directly in connection
with the development of consciousness and language
in a person.
Rituals have a great place in social life due to their
strong traditionality, the formalization of various social
events, and the desire to influence natural events. The
functions of having a spiritual and aesthetic effect of
the ceremony, organizing and directing a social act are
directly implemented through actions, words, and
things that are considered to have magical powers. The
folklore of the ceremony is also divided into two parts,
as the ceremony consists of two large parts, with the
functions of the time, place and manner of holding it,
and the group of participants.
It is known from history that our musical culture, which
is the main link of our spirituality, our traditional songs,
performances of family ritual songs have always been
recognized as spiritual food in the daily life of our
people. The people sought salvation from music in
difficult days, and songs and music accompanied them
in happy days. Because today, on the blessed day of
our independence, at a time when we are realizing our
identity, it is natural to rely on our national musical
culture, which is a part of our great spirituality,
inherited from our ancestors, and to turn to our
traditional songs. is the case. All this is important in the
education of a mature generation, in the formation of
the spiritual worldview of young people.
Folklore, folk art directly connected with ceremonies,
traditions, various events and activities. The creation of
ceremonial folk songs includes: Traditions, rituals and
holidays include hospitality traditions, customs related
to morals, rituals related to child upbringing, cradle
wedding, naming ceremony, circumcision wedding,
We include going to the bridegroom, greeting the
bride, national and local parades, concerts, festivals,
etc.
In the process of musical education in higher
educational institutions, it is necessary to make
appropriate use of active forms of musical education,
not only in the classroom, but also in the study of family
ritual songs. In particular, it is important to form
student ensembles in music clubs outside of the
classroom, and to participate in various holidays with
their own concert program. Accordingly, deepening of
the songs learned by the students in the auditorium,
i.e. during the training, deepening of the acquired
knowledge and strengthening of their skills is mostly
carried out through circle trainings that can be
performed outside the auditorium. is increased. I
believe that the activities of music clubs and ensembles
are effective from the same point of view. Therefore,
the goals and objectives are as follows:
➢
To make students interested in ceremonial songs
through music;
➢
Satisfying students' artistic needs for national
music in the process of clubs outside the
auditorium and on the basis of national holidays;
➢
Formation of necessary knowledge and skills in the
process of teaching students through national
music.
At the heart of the above-mentioned activities there is
a certain complexity. They include the necessary
lessons, manuals, and clothing for performers for the
organization of music clubs and national holidays.
First of all, special conditions and opportunities are
created in the organization of vocal circles. In this case,
a special room will be set aside for ensemble training,
equipped with technical means. Video and audio
cassettes celebrating family rituals are a must, while
Volume 03 Issue 05-2023
124
International Journal of Pedagogics
(ISSN
–
2771-2281)
VOLUME
03
ISSUE
05
Pages:
121-127
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
676
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
the room can be furnished with various other
accessories and decorations that are suitable for the
purpose. It is necessary to ensure the active
participation of club members in the implementation
of such events, because this is of great importance for
uniting students in a friendly creative team.
It is important that the artistic director pays attention
to providing comprehensive knowledge to the
students and understanding the basic meaning of each
studied song. In particular, it is important to learn the
educational significance of the musical works to be
learned in the songs, and to inculcate the feelings of
our nation's dreams and worldview in the minds of
students, starting from the simplest methods of
learning the folk songs of Khanish. At the same time, it
is very important to teach how to sing correctly
without breaking the song, to gradually strengthen the
singing skills, so that students can express their
feelings when they sing.
During the training, the teacher should regularly
introduce the content of each studied song. In the
process of teaching the song to the students, the
teacher teaches the students who do not have vocal
literacy to listen to the melody of the song, to try to
sing the song expressively without shouting.
Introduces the content of the song. In our country
today, many ritual songs created by our people are
performed directly by our youth at various folkloric
contests and in our cultural life. One of such ceremonial
songs is the tunes performed by our people at
weddings and parties. In these songs, we can see that
the old feelings of our people are reflected, pleasant
melodies sprinkled with humor towards the bride and
groom during the wedding ceremony, and the
teenager who will be married during the circumcision
wedding. In such songs, the symbol of youth, beauty,
humor and flying words are used in special songs.
Through such songs, the teacher forms the feelings of
love for the Motherland, for our beauty traditions, in
the students.
It should also be noted that along with Navruz,
Independence Day, the Constitution of Uzbekistan
"Mekhrijot" holidays, "harvest holiday", "cotton
holiday", "courtyard wedding", Ramadan and Eid al-
Fitr are celebrated in our republic. It is customary to
celebrate holidays. Among all the musical tunes and
songs performed on these holidays, the performance
of songs related to family ceremonies, along with its
educational significance, makes our students aware of
our national traditions, historical monuments, the
works of the grandfathers. encourages to treat
antiques with respect. The young generation, which is
our future, encourages them to appreciate our
national values, educates them in the spirit of love for
the motherland.
Let's get acquainted with traditional ceremonies and
folklore that have become a habit in different regions
of our country: Circumcision weddings in Khorezm are
called bak-bavak ceremony, as a symbol of which,
various sweets, colorful shiny decorations, and various
mistletoe are placed on a branch of a tree. it is put and
hung in a high place in the wedding hall. Since it is a
fruitful tree, the deer is also prayed for many children,
and this tradition is followed.
In contrast to other places in Uzbekistan, in Khorezm,
circumcision
wedding
performers
are
called
chamanchilars. They are a male group consisting of
three people - a harmonica player, a circle player and a
dancer. They enter the wedding hall with a traditional
alqov song. It is worth noting that chamanchili sing
praises to the wedding boy and the wedding guests. In
the same process, the circumcision of the child begins.
Before the circumcision, the mother of the child must
stand in another room with one finger on him and the
Volume 03 Issue 05-2023
125
International Journal of Pedagogics
(ISSN
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2771-2281)
VOLUME
03
ISSUE
05
Pages:
121-127
SJIF
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FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
676
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
other on his side. After circumcision, the child is placed
on a special high bed.
Chamanchilar served outside, while the halfas served
inside - at the women's party. Their repertoire also
includes sayings praising circumcision:
Jahonda farzand a`lodur,
Ato etuvchi ollohdur.
Bolali uy-bozor, derlar,
Shod bo’ling, to’ylar muborak!
Among the people, the expression "to honor the
child's hand" is not spoken for nothing. Because in
earlier times, uncircumcised children were not allowed
to eat from the same plate as adults.
A circumcision wedding consists of three parts:
The first part is the wedding preparation viewing part.
During this period, tandoor construction, baking of
bread, butchering of cuttings, and weighing of kosal
soup are carried out.
The second part covers the tasks of the circumcision
wedding. This will prepare a place to welcome guests.
Tables are fixed. The people of the village or
neighborhood are notified through special heralds.
(currently this is done by sending a list). Khatna jari
performed at a circumcision wedding is a special genre.
They serve as wedding invitations. In Khatna Jars, the
leading motive is to describe that the wedding host
built pots, slaughtered fat and many goats, and wanted
to make a lot of money in exchange for expensive gifts.
After the jar is placed, guests start pouring into the
wedding hall one after another. After they eat the
delicacies on the table, the soup is served. After dinner,
everyone disperses. The wedding guests are preparing
for the evening party. In the evening, a party will be
held with the participation of entertainers and singers,
and in some places amateurs and storytellers. The next
morning, preparations are made to put the child to
circumcision. This is how the main third part of the
wedding begins. At this time, according to the custom
in some villages, village children hide the circumcised
child in some house. The house where the child is
hidden will not be revealed until the host of the
wedding satisfies the request of their leader and gives
the children money or supplies for the feast. They will
bring the child to the wedding hall only if money is
given. At this time, various games and performances
are held in the wedding hall. For example, games such
as "Golden Pumpkin" are organized in Khorezm,
"Kuloq chozhma" in Andijan, "Bola mast" or "Drunk
boy" in Tashkent.
In Bulung'ur and Urgut districts of Samarkand, in
Boysun of Surkhandarya, they play the game called
"Chorkarsak" and "Beshkarsak". Circumcision of the
child is completed during the game of chorkarsak and
beshkarsak. After the circumcision, the wedding party
breaks up. After 5-6 days, when the child recovered
and stood on his feet, the ceremony of "made the bed"
was held. It is considered the end of the wedding. The
child will be treated with care until he is fully recovered.
A dress made of white fabric is worn.
So, the genre composition of the folklore of Uzbek
khatna weddings is diverse and unique and forms a
certain system. "Yor-yor" is a pair of words formed on
the basis of repetition, which essentially symbolizes
the bride-groom couple because it has a tone of praise,
emphasis, recognition, moreover, it expresses the
name of Allah (yor) in a mystical sense. The pair of a girl
(bride) and a boy (groom) creating a new family is a
divine contract that takes place by his will, both in live
conversation and in scientific method. Yor-yorar is sung
Volume 03 Issue 05-2023
126
International Journal of Pedagogics
(ISSN
–
2771-2281)
VOLUME
03
ISSUE
05
Pages:
121-127
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
676
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
by a soloist or by many as a chorus. The length of the
wedding dress depends on the distance and proximity
of the bride's destination. When the bride reaches the
bridegroom's place, the singers join the bridegroom's
side and sing from side to side. The poetics of Yor-yorar
is very rich. They stand out among wedding genres due
to their wealth of subtle metaphors and symbols.
Another type of wedding songs is olan, which is the
first stage in the development of "Yor-yor". Olan is
sung not only at weddings, but also at various
gatherings. Olan chanting is more widespread among
nomadic herders, and they are sung as tarah-tarah
songs.
So, the folklore of the Uzbek wedding ceremony is so
rich and diverse that each of them differs according to
its own function, place of performance and method of
performance. Also, their methods of performance in
each valley and oasis are unique and appropriate. In the
mourning ceremony, a person's belief in animistic
concepts, the survival of the soul, resurrection after
death, and the existence of the afterlife is clearly
reflected. Later, the custom of taking the deceased to
the cemetery on horseback was replaced by the
tradition of carrying the corpse in a coffin called a
"wooden horse". Because of this, the epithet "Four-
legged grass horse" is widely used in mourning
speeches. Ancient people believed that the next world
consists of heaven and hell.
Uzbek people's laments have a wide range of topics, in
which they complain about the separation caused by
death and oppression, lamenting fate, pitying the
death of the deceased, stressing the immediacy and
equality of death, describing the qualities of the
deceased. , praising his virtues and good deeds he did
while alive, complaining about eternal separation and
separation, worrying about the condition of the dead
in the grave, complaining about orphanhood, and
being forced by doctors who could not find a cure for
the pain of an untimely death are the main motives.
When the funeral ceremony is over and the mourning
or condolence ceremony begins, the mourning moves
to the stage of gradual execution of the funeral. After
that, in the presence of those who came to the
azakhana with condolences, they sing a mixture of
laments and laments for up to 7 days.
Prayers - at seven, twenty, forty, year ceremonies, as
well as during Navruz and Ramadan holidays, usually
remembering the memory of the deceased, sometimes
crying, sometimes only lamenting or longing and
longing. are mournful words sung in their tones. The
obituary is mainly a specific portrait of the deceased
person, the details of the good deeds he did for the
people and his loved ones during his lifetime, and his
character traits are described in the form of
commemoration against the background of the inner
spiritual experiences of the mourner.
Another type of mourning is sung at the death of an
adult, in order to wish the deceased peace, eternal rest
in his eternal sleep, and peace of mind for his soul. The
origins of these allas were influenced by the allas sung
to lull babies to sleep. Because in them the word "Alla"
is expressed in the language of a child. That's probably
why the repetition of "Alla" in mourning shows a hint
of this meaning.
CONCLUSIONS
The purpose of introducing the above mentioned
customs, traditions, customs and rituals to the
students who are taking the profession of music
teacher in a deeper and more complete way is to give
great pride to the young cadres who are just growing
up to inform about every aspect of our national past
and glorious history, which makes us feel proud. To be
able to look at the honor of our country with pride, no
Volume 03 Issue 05-2023
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International Journal of Pedagogics
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VOLUME
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Pages:
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SJIF
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(2021:
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)
(2022:
5.
705
)
(2023:
6.
676
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
matter where it is mentioned in the world, and to
deeply understand that it deserves it. Ancient history is
to describe the past of our ancestors, to encourage
students to study diligently.
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