Scientific research results in pandemic conditions (COVID-19)
72
3. Spirituality: An explanatory dictionary of basic concepts. T.:
Publishing house named after Gafur Gulom. T. 2010.
4. (2018) Appeal to the President of the Republic of Uzbekistan Shavkat
Mirziyoev to the Oliy Majlis. Tashkent – Uzbekistan.
5. The Decree of the President of the Republic of Uzbekistan No. UP-
5185 // Publication No. 201 (6874)
6. Yunusov (2013) Leader + law + work style + Responsibilities
Success in modern governance Andizhan.
7. Scientific-methodological manual on the study of the State Program
on implementation of the Strategy of Action in the five priorities of
development of the Republic of Uzbekistan for 2017-2021 at the Year of
Communication and Human Interest in Public Relations Tashkent-2017
8. Appendix 1 to the Decree of the President of the Republic of
Uzbekistan dated February 7, 2017, N UP-4947, dated 28 February, 2011,
No. 28 (6722) of the "Khalk Suzi" newspaper.
9. (2017) Khalk Suzi newspaper, February 12.
10. (2017) Khalk Suzi newspaper, February 9, 2017
Oybek Komilov, Doctor of Sciences in History, Professor at the department
“National idea, bases of morality and law education” of Andizhan State
University, Andizhan region, Republic of Uzbekistan
FROM THE HISTORY OF REFORMS IN NATIONAL EDUCATION OF
UZBEKISTAN (As an example of the 20s of the XX century)
O Komilov
Abstract: In the present article the history of national schools and
madrasahs during the soviet period in Uzbekistan have been analyzed in
details. Besides that reformation of national enlightenment system by
Jadids, results of reforms, applying new programs and methods to
madrasahs and schools have been investigated with important sources.
Keywords: national education, reforms, national school, madrasah,
enlightenment system, Uzbekistan, program.
INTRODUCTION
Education system is one of the important fields in the world countries
in recent time. As a result of Uzbekistan’s independence, our national culture
and values have been restored. Independence has also had a positive impact
on the development and development of the national education sector,
which is a component of our culture. It was during the independence that
Scientific research results in pandemic conditions (COVID-19)
73
the question of the development, spiritual and spiritual values of the Uzbek
people was raised to the level of state policy. The statement of the President
of the Republic of Uzbekistan Shavkat Mirziyoev [1].
Based on the above considerations, it is worth noting that the study of
the history of the national education system is important today. Ancient
Turkic, with its own culture and civilization, had numerous madrassas and
schools, had its own education system. In turn, the education of the younger
generation in the national education system [2] helped them to understand
their identity, so the Soviet government pursued a policy of restricting
national education, depriving schools and madrasas of their foundations,
and thus destroying them. In addition, there are preconceived notions that
only 2% of Uzbek people were literate during Soviet rule.
METHODS
It is well known that the colonial policy initiated by the Russian Empire
in the educational sphere continued in a special way under the guise of
ideological masks. The Soviet government tried to implement a more
restrictive and accelerated policy of limiting national education first and
then ending it. The Soviet government's national education policy was
highly appreciated in time; and the history of education was falsified, and
some of its areas were not covered at all. The popularization of madrassas
and schools in Uzbekistan has facilitated the literacy of the local population.
Nevertheless, from the first day the Soviet government opposed the
operation of madrassahs and national schools. As a result, the number of
madrasahs and schools decreased year by year. The national education
system in Uzbekistan was restricted during the Soviet era. Their activities
were resisted by the Soviet authorities. During this time, new madrassas,
schools activity were banned. The purpose of this policy was to teach only
religious knowledge in madrassas and schools, not to teach other subjects.
RESULTS AND DISCUSSIONS
Munavar kari opposed such a policy and suggested that madrassas and
schools should not be taught only religious knowledge, and that they should
develop curricula for general education. He put forward the idea of turning
old schools into new method schools. In 1923, the head of the academic
department, Munavvar Kori Abdurashidhonov, began developing school and
madrassah programs. Practice in this area required fundamental, concrete
reforms. The archival documents show that in the first phase of 1923, the
reform program was developed and implemented. According to the new
program, “There are 5 madrassas and 6 schools in the Tashkent foundation.
The Samarkand foundation has 14 schools and 440 students, 32 secondary
schools and 1,280 students in Khujand, 3 schools in Kattakurgan and 110
students. During this period, there were 60 new schools and 2580
students”[3]. The report of the foundation's foundation on October 16, 1923
Scientific research results in pandemic conditions (COVID-19)
74
states that the foundation was set up on May 19 and was elected Kari Boda
as its chairman. On September 4, 1923, four schools were reorganized here
[4]. The program for reforming national schools and madrasas is stored in
the archives of the Turkestan ASSR’s Public Education Commission. This
document is called “The Short Reorganization Project of Religious Schools
(Schools and madrassas) and the School Program for 1923-1924” [5]. The
document was signed by the Deputy General Director of the Foundation
Yu.Aliyev and the head of the academic department M.Abdurashidkhanov.
The program was created by Munavvar Kori Abdurashidkhanov and
consists of two sections. The first section is called “Reform of Schools” and
the second is “Reform of madrassas” [6].
There are also subtleties in the reorganization of schools, which, first of
all, require caution, otherwise the new methods may lead to distrust and
discontent of the population in new schools. The reforms were originally
implemented by the Old City Foundation. As of April 1, 1923, there were 15
primary schools and 4 rebuilt madrassas in Tashkent. The main foundations
of the foundation were that all schools under the Old City foundation were
incorporated into the Soviet school curriculum, and religious education was
banned in the restructured schools. In turn, the foundation department was
not interested in the opinions of teachers and parents. Officers of the main
foundations supported this idea. In his speech at a meeting of the Turkestan
People's Commissariat of Education on April 12, 1924, M.Okhunov, the
chairman of the foundation, said: The program is timely, and all schools in
the Old City of Tashkent operate under the Soviet program. There was no
demand from other foundations for replacing the existing program with the
Soviet program”[8]. Ahunov went wrong and did not pay much attention to
the new method schools. He mainly supported Soviet schools. In other cities
and provinces, the reform of national schools was carried out by the
academic department of the Main Foundation. Schools and madrassas were
also reformed in the territory of the Bukhara and Khorezm People's Soviet
Republics. Since October, the number of such schools has declined, with only
30 schools using a new method, with 800 students and 38 teaching staff. The
share of social sciences in these schools was only 30%. There are 267
schools in Gijduvan, Karakul and Karmana counties, 124 of which operate
under the new methodology, with 2,400 students trained and 150 teachers
[9]. 1,500 old schools in Khorezm were under the control of a mosque. Many
madrassahs and caravans operated in the PRC. As of 1922, there were 89
madrassas in all regions of the country, employing 189 teachers, 101 imams,
89 muazzins, and 338 ministers. There are 1395 students studying in
madrasahs. The only foundations of these madrasahs were 32,8054. There
were also many industrial and commercial foundations owned by
madrassahs. As of 1924, there were 126 madrassas in the PRC. Most of the
Scientific research results in pandemic conditions (COVID-19)
75
madrasahs were located in Khiva, the capital of the former Khiva Khanate.
By the end of 1924, there were 61 madrasahs, of which only 45 were
functioning continuously [10]. In the Republic of Khorezm, there were also
a lot of greenhouses, and in 1922 there were 195 factories in the PRC, with
more than half of them operating. There were 172 snow-capped people in
the stockrooms. Waqf foundations owned 35,164 tanab [11].
By May 1, 1924, there were about 500 schools with 2,500 students.
What is the reason for the slow emergence of new method schools? On June
4, 1924, the answer to this question was found in the speech of the Chief
Waqf Director. There are 10 madrassahs and schools in the Khorezm
People's Soviet Republic, with 738 students and 73 employees. There were
41 reorganized Phase I schools with 3080 students. 123 staff served in these
schools [12]. Clearly, during the initial reform process, Munavar Kori
Abdurashidkhanov, the head of the academic department of the Main Waqf
Department, is actively working on school reform. In 1923-1924 the
Turkestan ASSR envisaged the reform of 40% of the old schools. According
to the academic department, there were 5,600 schools in colonial Turkestan
with a population of more than 70,000 [13], but in 1923-1924 the reform
efforts slowed. These plans are not fully implemented due to the ongoing
renovation of schools [14]. According to the School Reform Program, it is
recommended that the educational process be cautious and gradual.
Initially, it was recommended to set aside three hours a day for new
instruction. It taught a literacy course, and taught a simple course in native
language and mathematics. According to the School Reform Program, it is
recommended that the educational process be cautious and gradual.
Initially, it was recommended to set aside three hours a day for new
instruction. It taught a literacy course, and a simple course on math and
math. In addition, 3 hours each day were devoted to providing initial
information on philosophy[15]. The reform also focuses on the reform of
religious subjects in national schools. It was intended to be transformed into
an ethical lesson based on new teaching methods [16]. In the reform of the
madrassas, which have been the institution of higher religious education,
the primary task is to take into account the existing madrasahs and to check
the social status, education, age and attitudes of students. In addition, one of
the key stages of the reform was the determination of the teaching staff and
skills. Adjustment of existing buildings in madrassahs for students and
scholars, the construction of new classrooms and auditoriums, the
inadequacy of the existing buildings, and the failure of the reforms have been
the main reason for the delay of the reforms [17]. Developing a six-year
education system to adapt schools to nine-year education, dividing the
education system from three to three levels, adapting the first phase to a
Scientific research results in pandemic conditions (COVID-19)
76
five-year school system, adapting the second phase to seven years, and
adapting the third phase to nine years.
CONCLUSION
On October 23-24, 1993, the Government of Uzbekistan held an
international conference on “The life and times of Imam Bukhari”, devoted
to the 1220
th
anniversary of the birth of our great countryman Imam al-
Bukhari and his life and scientific heritage. Tashkent Islamic Higher School
is now named after Imam al-Bukhari. Since 1998, the Islamic University in
Tashkent has been established. In many regions of the country, madrassas
have been opened, which are considered the place of higher religious
education. They have five years of study and they share the secrets of both
modern and religious education. In the entrance exams, the test of a foreign
language (English) testifies to their modern operation. The study and study
of the history of the national education system is also important in the
efforts to create a modern education system that meets the world standards,
which is one of the priorities of Uzbekistan’s development in the 21
st
century.
References:
1. Address by the President of the Republic of Uzbekistan Shavkat
Mirziyoev to the Oliy Majlis December 28, 2018 - Tashkent: Uzbekistan,
2019.-p.30.
2. The national education system includes schools, madrassahs, new
method schools and religion schools.
3. National Archive Republic of Uzbekistan (NAR Uz), R.34-fund, list-1,
collected volume-1758, -p.77.
4. NAR Uz, R.34-fund, list-1, collected volume-2299, p.22.
5. NAR Uz, R.34-fund, list-1, collected volume-2277, -pp.156-158.
6. NAR Uz, R.34-fund, list-1, collected volume-2302, -pp.140-141.
7. NAR Uz, R.34-fund, list-1, collected volume-1318, -p.5.
8. NAR Uz, R.34-fund, list-1, collected volume-2656, -p.22.
9. NAR Uz, R.34-fund, list-1, collected volume-2727, -p.194.
10. NAR Uz, R.34-fund, list-1, collected volume-2732, -p.34.
11. NAR Uz, R.34-fund, list-1, collected volume-2732, 34-back page.
12. NAR Uz, R.34-fund, list-1, collected volume-2732, -p.35.
13. NAR Uz, R.34-fund, list-1, collected volume-1758, -p.67.
14. NAR Uz, R.34-fund, list-1, collected volume-1758, -p.138.
15. NAR Uz, R.34-fund, list-1, collected volume-1758, -p.140.
16. Аlimov I.A. Reformator of the old school // Public education.-
Тashkent, 1993.-№10-12.-p.7.
17. NAR Uz, R.34-fund, list-1, collected volume-1758, -p.157.
18. NAR Uz, R.34-fund, list-1, collected volume-1758, -p.158.
Scientific research results in pandemic conditions (COVID-19)
77
19. NAR Uz, R.34-fund, list-1, collected volume-2727, -p.192.
20. NAR Uz, R.34-fund, list-1, collected volume-2727, -p.193.
Dilshadkhan Kurbanova, PhD in History, Assitant-Professor at the
Andizhan branch of Tashkent State Agrarian University, Andizhan,
Republic of Uzbekistan
FROM THE HISTORY OF NAVRUZ HOLIDAY
D. Kurbanova
Abstract: The article analyzes the history of the ancient national holiday
of the Uzbek people Navruz, its symbolic meaning, historical roots with the
help of scientific literatures.
Keywords: Navruz, national holiday, historical holiday, Central Asia,
culture.
To begin with, in the 11th century, the great scholar of the East, Mahmud
Kashgari, wrote the truth: “The holiday is a day of joy and happiness of the
people” [1, p.55]. Indeed, we are sure that the ancient holidays and customs,
which have become ingrained in the life of the people, will help us to gain a
deeper understanding of the paths traversed by mankind, to be proud of our
victories and to look to the future with hope.
If we rely on the idea that the holiday is the primitive form of human
culture, we can trace the buds of the holidays to the earliest times when the
human race began to emerge in Central Asia; for the deep roots of the
festivals go back to the infancy of mankind. The great encyclopedist Abu-
Rayhan Beruni in his book “Monuments of Ancient Peoples” used a
wonderful phrase that is characteristic of nature and humanity, that is, “Just
as the Sun and the Moon are the two eyes of the sky, Navruz and Mehrjan
are the two eyes of time” [2, p.45].
According to Beruni, the Sogdians celebrated the first day of the month
of Mavsard - Navruz (new day, or the beginning of the year) in the spring at
the same time of day and night, that is, on March 21 or 22. “Mehrjon” is a
holiday that celebrates this state of autumn. The autumn equinox, which
lasted until September 22, and Navruz and Mehrjon benefited each other in
the Zoroastrian calendar. The wise poet of the East, astronomer,
mathematician Umar Khayyam in his work “Navruznoma” notes that the
word “Navruz” was first mentioned in the holy book of Zoroastrianism
“Avesta”. “Avesta” is an important source of information about the life,
culture and spiritual life of the peoples of Central Asia, Iran and Azerbaijan.
