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SEASONAL CUSTOMS RELATED TO AGRICULTURE IN THE MIDDLE
ZARAFSHAN VALLEY
Shakhlo Torayeva
Bachelor's student, Department of Archaeology,
Samarkand State University named after Sharof Rashidov
ABSTRACT
The article discusses the emergence and development of agricultural culture in
the Middle Zarafshan Valley, as well as the formation of customs related to it,
particularly seasonal customs.
Keywords
Zarafshan Valley, customs, seasonal rituals, Politimet, agriculture, Navruz, "Sust
Khotin" (Lazy Woman), Melon Festival, Bulung’ur, Bog’ibaland, Fig Festival.
Introduction
.In his speech at the celebration of "Farm Workers Day," President
Shavkat Mirziyoyev stated:“A farmer is the sturdy pillar of life, the strong foundation
of existence, and this is no exaggeration. The abundance, joy, and prosperity of the
people come primarily from the hard work of those who sow seeds and grow invaluable
gifts of nature.” The farmer symbolizes vast fields, gardens, various delicacies on our
tables, weddings, festive days, and all of life itself.[9] The emergence and development
of agricultural culture have played a significant role in the formation and advancement
of ancient civilizations. The earliest states in world history emerged in regions where
agricultural societies developed. Many tribes and peoples, who lived for thousands of
years by hunting and gathering and did not practice agriculture, could not reach the
level of statehood. The earliest states emerged in the 4th millennium BC in
Mesopotamia (between the two rivers) and ancient Egypt. Over 10,000 years ago, these
areas began transitioning from hunting and gathering to agriculture and the
domestication of animals — the shift towards pastoralism. Gradually, agriculture
spread from these regions to neighboring areas (Caucasus, Iran, Central Asia, India,
and China). By the 3rd-2nd millennium BC, there were established historical and
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cultural connections between the ancient Eastern countries. Archaeological findings
show that by the middle of the 2nd millennium BC, in Uzbekistan (Surkhandarya
region), the process of transitioning to early statehood began, based on the development
of ancient agricultural culture. This process had its own unique features and laws of
development.Once, A.V. Vinogradov and E.D. Mamedov, based on their
comprehensive research, hypothesized that during the 7th-8th millennia BCE, the
climate in Central Asia was relatively mild. The fauna and flora were similar to the
modern world. As a result, by the end of the Mesolithic and the beginning of the
Neolithic, the areas of Central Asia suitable for habitation were settled by primitive
humans. However, these people lived in different natural, ecological, and climatic
conditions across mountainous, foothill, and plain regions. This led to the emergence
of a number of distinctive archaeological cultures: the Joytun culture occupied a small
part of the Kopet Dag mountain plains; Hisor and the central and eastern parts of the
Pamirs; the Kaltaminor culture in the lower reaches of the Amu Darya; the ancient
regions of the Kyzylkum and Zarafshan; the Sazagan culture in the Fergana and Middle
Zarafshan regions; and the Ustyurt culture. The Zarafshan Valley in ancient times was
a favorable geographical area for human settlement. Like all the major and minor river
basins of the Eastern irrigation, the emergence of ancient farming cultures in the middle
of Central Asia, particularly in the Zarafshan Valley, was connected to the development
of irrigation networks, the construction of waterworks, and the growth of irrigation
agriculture.[1.190]
Main part.
The Zarafshan Valley is located in the central part of Central Asia,
between the Turkistan-Oqtov and Zarafshan mountain ranges. The eastern
mountainous part of the valley is in Tajikistan, while the western foothill and plain
parts lie within Uzbekistan. The valley was formed through tectonic processes. The
Zarafshan Valley begins from the Zarafshan glacier (at an elevation of 2775 meters)
and stretches westward to the sandy desert (at an elevation of 185 meters), covering a
distance of 781 kilometers. Over this distance, the valley runs in a westward,
southwestward direction, gradually descending and widening. In the eastern
mountainous part of the valley, there are six terraces. Up to the city of Panjakent (300
km away), the valley is narrow and deep, with the Turkistan and Zarafshan mountain
ranges rising steeply on either side. The Zarafshan River, in its upper reaches, has
created a broad valley (4-5 km wide) due to glacial movement. At the point where the
Kishtutsoy River flows into the Zarafshan, the valley becomes very narrow, with the
steep mountain slopes rising sharply from the riverbanks. In the lower part of the valley,
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it widens, and once it enters Uzbekistan, its width increases to 60–70 kilometers in
some places (in the Bukhara region).During periods of flooding, water inundations also
occurred, and in the Zarafshan Valley, this was referred to as "Marzob," which usually
happened in April. The length of the Zarafshan Valley in Uzbekistan is approximately
480 kilometers, and in this region, the Samarkand, Bukhara, and Qorako'l oases are
located. The Samarkand oasis is situated in the Samarkand depression, surrounded by
relatively low mountains: to the north by the Gubdintog', Oqtog', and Qoratog', and to
the south by the Qoratepa, Zirabuloq, and Ziyovuddin mountains. The Zarafshan Valley
in this area is quite wide, up to 50 kilometers.The historical sources mention the name
"Zarafshan" starting from the early 18th century, but written information about the river
and its valley dates back to ancient times. The word "Politimet" in ancient Greek means
"honorable," "great," or "mighty." According to the famous Russian scholar V. Livshits,
the term is mostly explained in historical sources as the Sogdian "Namich," which
conveys the meaning of "majestic" or "significant." The current name "Zarafshan"
means "Zar" (gold) and "Afshon" (disperser or spreader).
The name of the river is not related to gold, but rather it is based on the concept
of water being as precious as gold for the area it flows through, which serves as a source
of life. This interpretation is closer to the truth. According to the prominent Central
Asian historian S. Tolstov, the name of the river is also linked to the ancient "Alay"
people, who were ancestors of the Ossetians, and the name of this people is associated
with the Scythian tribes. The words "afshin" and "afshon," meaning "disperser" or
"spreader," are still preserved in the Ossetian language.[3.3-56]
The term "agriculture culture" originally meant "to cultivate the land," and later
expanded to include other fields, eventually evolving into the more general term "to
create culture." Due to agricultural practices and the cultivation of plants, humans, as
children of nature, have continuously demonstrated their creative abilities. Through
their skills and hard work, people have artificially domesticated the hundreds of plant
species in nature and transformed them into agricultural products.[2,87]Irrigated
agriculture mainly developed in the ancient oases of Khwarezm, Bukhara, Samarkand,
Tashkent, the Kashkadarya and Surkhandarya basins, and the Fergana Valley. Irrigated
agriculture required immense labor. The construction of large irrigation structures,
along with their regular cleaning and maintenance, demanded significant financial
resources and the organized effort of many people. Due to the varying natural
geographical conditions across different regions, the types of crops and irrigation
methods differed. In particular, the mountainous and foothill areas of the Samarkand
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region, including Nurobod, Koshrabot, Urgut, and Payarik, primarily focused on crops
such as wheat and grapes, while regions like Bulung'ur, Jomboy, Pastdarg'om,
Paxtachi, and Oqdaryo specialized in secondary crops such as vegetables and fruits.For
rural residents, the main sources of income were agriculture and livestock. Through
agriculture, people sustained their lives and maintained their households. In this
lifestyle, agricultural traditions and rituals formed. According to researchers, Uzbek
rituals are divided into two main categories: family and domestic rituals, and seasonal
rituals.[4.134]
Among the widely practiced and nationally significant seasonal rituals in Uzbek
culture, some are particularly notable. According to some researchers, Uzbek seasonal
rituals can be classified into the following categories: 1) winter rituals like gap-gashtak,
yasa-yusun; 2) spring rituals like Nowruz, bird calling, tulip or red flower festivals,
mud ceremonies, and the "lazy wife" festival; 3) summer rituals such as the "Melon
festival" and "Choy Momo"; 4) autumn rituals like the harvest-related "Mihrgan,"
"Oblobaraka," "Wind calling," and "Grape festival."
Nowruz, the famous holiday celebrated across all of Central and West Asia, has
been observed for millennia. This festival is connected to the agricultural calendar and
marks the spring equinox, around March 20-21. In the works of Beruni and Omar
Khayyam’s "Nowruz-nama," as well as in other sources, customs related to the
celebration, such as watering or sprinkling the earth, exchanging greetings and gifts,
riding on swings, distributing sweets, marking the harvest cycle, and bathing in
rainwater, are mentioned.
One of the folk festivals celebrated during Nowruz is the "Darveshona" festival.
This festival, which has been known by this name for thousands of years, takes place
at the beginning of the year, during the spring season. The ritual, which originated
before Islam, involves villagers gathering near a river or road in early spring, where
they sacrifice an animal and cook food. This food was meant for travelers, beggars, and
wanderers passing through. The name "Darveshona" reflects this practice, as it was
intended for wandering dervishes, travelers, and others in need.
According to the beliefs of our ancestors, water, fire, earth, and air were
considered sacred. After eating food prepared over sacred fire, any leftovers were cast
into the water, symbolizing the removal of misfortune and the arrival of good. The
main dishes served during this ritual were “Moshova, goja, yorma, and halim”, which
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were considered to be special foods. In ancient times, shepherds, service providers,
cooks, and village leaders were appointed to take care of village matters during these
rituals. This custom, though modified, continues to this day.
In early spring in Uzbekistan, particular attention is given to cleaning and
preparing the irrigation canals and ditches for the new season. As such tasks were too
large for individual households, the entire village or district would contribute in a
collective effort known as "Community work." In ancient times, villagers would often
complete agricultural work through this method. Clearing vineyards, cutting and
pruning vines, gathering hay, collecting fruit, and cleaning large canals and main
irrigation systems were all carried out through "Community work". The saying, "The
dust of a lone horse does not rise, even if it does, it won’t make a sound," reflects this
communal effort.
In ancient times, during periods of drought when rain did not fall as expected in
spring or autumn, our ancestors performed special rain-calling rituals. This custom
continues to be practiced today in the Boysun district of Surkhandarya, where folk
performers skillfully carry out and demonstrate these traditions. Villagers—men,
women, and children—would gather in the fields and pray to the god of rain, asking
for a downpour to bless the land.
Slow wife, sultana wife,
Her hem is a field, wife.
What does the slow wife need?
Pouring, pouring rain is what she needs...
(Sust xotin, sulton xotin,
Ko’lankasi maydon xotin.
Sust xotinga ne kerak?
Sharros, sharros yomg’ir kerak…)
The tradition of the "Sust Xotin" (Lazy Wife) ritual originates from pre-Islamic
times, dating back to the era of Avestan and Zoroastrian practices. It is a ritual born out
of religious beliefs and worship. This ritual is also known by other names such as
“Water Wife” or “Milk Wife”. During the ritual, a large effigy in the form of a woman
is created using branches and small twigs. This effigy is placed in the center, and people
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walk around it while chanting specific prayers. Water is fetched from a well or stream
and poured over the effigy.
The practice of this tradition was not limited to Central Asian nations but was
also common among Afghans, Pakistanis, and Indians. According to some reports, the
"Lazy women" ritual used to take place in villages 40-50 years ago, occurring 2-3 times
a year, especially in the spring. [5.131]In the villages of Shorchik and its surroundings,
as well as among Uzbek communities in Southern Tajikistan, the ritual was primarily
carried out by men. In this ritual, instead of an effigy, a person would wear a woman’s
dress, and water would be poured over them. The custom of burning or throwing the
effigy into an old well at the end of the ritual indicates that it is a remnant of sacrificial
practices from ancient times. Ethnographic studies show that early sacrifices often
involved humans, especially the elderly or young girls (in the Hindu tradition), and
later shifted to animals or inanimate objects, like in the story of Prophet Ibrahim. Thus,
the ritual of burning or throwing the effigy into a well is considered a symbolic form
of human sacrifice.[7.104]
Agricultural Rituals and Traditions.
In agricultural traditions, particularly
those related to the summer harvest and wheat harvesting, there are unique customs
filled with ancient beliefs. Before harvest, when crops begin to ripen or when grains
are planted, a scarecrow is made in the form of a human and placed in the center of the
field to protect the crops from birds. This custom is considered a way to protect the
harvest.One such ritual is "Hayri Hudoyi," which takes place before the harvest season.
In the Zarafshan Valley, especially among the Uzbeks of Samarkand, before starting
the Hayri Hudoyi, nine loaves of bread are baked, and smoke is produced. The owner
of the house or the farmer sacrifices an animal, usually a rooster, and the elders,
workers, and villagers gather for the ritual. The village mullah recites Quranic verses,
and prayers are offered for the prosperity of the crops. The meat from the sacrificed
animals is used to prepare a meal for the guests, and after eating, everyone prays for
the success of the harvest.[8]The origins of this ritual go back many centuries. It is
considered a charitable act for the sake of God, including practices such as reciting
Quranic verses, offering prayers, and making sacrifices. Ethnologist E.B. Taylor
considers rituals like “Hayri Hudoyi” as characteristics of humanity’s early
developmental stages, similar to early petitions and prayers.[6.138]
Harvest Festivals.
In autumn, there are several harvest festivals such as
“Harvest Festival”, “Melon Festival”, and “Grape Festival”. The "
Harvest Festival
"
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is a traditional celebration of agricultural workers, also known as "Cotton Festival"
until 1972 in Uzbekistan. The festival is held at the end of the harvest, particularly after
the collection of crops like wheat and cotton. In Samarkand, this festival is widely
celebrated with exhibitions, agricultural fairs, artistic performances, sports
competitions, and public festivities. One such event is the “Tomato Festival”, which
was first held in the Bulung’ur district of Samarkand. This festival showcases various
tomato varieties, their cultivation methods, prices, and unique characteristics, along
with an exhibition of processed products from local factories.
Fig Festival in Samarkand.
In the Bog‘ibaland neighborhood of Samarkand, the
Fig Festival has been held for the past two years. Participants have the chance to visit
the 40-hectare fig orchards, which are considered part of the gardens of Amir Timur.
The figs grown here are rich in microelements and are known for their unique qualities.
The figs grown elsewhere in Samarkand do not taste as good as those from the
Bog‘ibaland orchards. This is likely due to the orchards being located near the
Cho‘ponota hills and close to the Zarafshan River. Historical records indicate that the
Bog‘ibaland orchards date back several centuries, with the "Baburnama" mentioning a
garden called "Bog‘ibaland" built by Amir Timur for his beloved granddaughter,
Oqbegim.[10]
Conclusion.
The Zarafshan Valley is one of the most fertile and culturally rich
regions in Uzbekistan. Its development is closely linked to the Zarafshan River, which
has provided the region with water for farming. As agriculture became the main way
of life, many rituals and traditions were created around it. The customs and rituals
related to farming reflect the region’s rich cultural heritage and the community’s deep
connection to nature, faith, and prosperity. These traditions continue to thrive and
evolve, preserving the ancient agricultural customs of the region.
LIST OF REFERENCES USED
1.
Холматов Н. Сазаганская кулътура ( Неолит средного Зарафшана) T.2014
2.
Исо Жабборов, Узбек халк, этнографияси. Тошкент,1994.
3.
А.Р.Мухаммаджанов,
К,уйи
Зарафшон
водийсининг
сугорилиш
тариxи.Тошкент ,1972.
4.
A.Ashirov, SH.Atadjanov,Etnologiya. Toshkent , 2008.
5.
Mahmud sattor, O’zbek udumlari. Toshketnt,2007.
6.
Адхамжон Аширов,Узбек халк,ининг к,адимий эьтик,од ва маросимлари,
Тошкент 2007.
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7.
.Исо Жабборов, Yзбек турмуш тарзи ва маданияти.Тошкент,2003.
8.
Dala tadqiqotlari Samarqand viloyati Bulung’ur tumani “Nurli yo’l MFY.
To’rayev Mavlon.65-yosh.
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