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PUBLISHED DATE: - 24-09-2024
DOI: -
https://doi.org/10.37547/tajssei/Volume06Issue09-11
PAGE NO.: - 98-103
ISSUES OF LIVESTOCK FARMING IN THE
RESEARCH OF B. KH. KARMISHEVA
Amirbek Tagbayev
Researcher, Tashkent State University of Oriental Studies, Uzbekistan
INTRODUCTION
Most of the information about cattle breeding of
the population of Uzbekistan has been published in
the form of scientific articles and theses. In
particular, information about the traditional types
of occupations, trade relations, types and number
of livestock in the farm of the population of
Uzbekistan and neighboring regions at the
beginning of the 20th century B. Karmisheva, K.
Shoniyozov, I. Hidoyatov, N. Borozna as in the
studies of ethnographers[1], as well as in various
collections[2], it has been thoroughly analyzed.
Zarafshan oasis, Khorezm, Tashkent and Syrdarya
regions and the Fergana valley can be included in
the regions where the herding culture of the
population of Uzbekistan has been studied more
widely. In particular, the researches of a number of
scientists, such as S. Tokarev, L. Tolstova, O.
Sukhareva, M. Bikjanova, M. Sazonova, G. Snesarev,
provide information on livestock breeding.
Among the ethnographic scientists, the researches
of K. Shoniyozov are of great importance, in the
researches of the scientist cattle breeding in the
territory of Uzbekistan was analyzed in detail from
the historical and ethnographic point of view. In
particular, the scientist’s works “Традиционное
RESEARCH ARTICLE
Open Access
Abstract
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животноводство узбеков Среднего Зарафшана”
and “Отгонное животноводство у узбеков”[3] (
“Traditional Livestock Breeding of the Uzbeks of
Middle
Zarafshan” and “Transhumance Livestock
Breeding of the Uzbeks”) are important in
elucidating the Uzbek livestock traditions. In
addition, H. Toshev’s essay “Economy and social
life of Zarafshan Uzbeks at the beginning of the
20th century”[4], written in th
e second half of the
80s of the 20th century, sheds light on the lifestyle,
traditions and rituals of the herdsmen of the region
in the 20th century is important in disclosure.
Ethnographer B.K. Karmisheva, who studied the
southern regions of Uzbekistan, distinguishes four
types of cattle breeding. These are ko‘chma usul,
haydov-
yaylov usuli, haydov usuli and qo‘ton
-
haydov[5]. According to the scientist, small-
horned cattle were grazed on all-season pastures
throughout the year. In the Haydov-yaylov
method, cattle were driven to all seasonal pastures
throughout the year, and they were mainly under
the control of shepherds. In the Haydov method,
large horned cattle are mainly raised by shepherds
around permanent residences of the population,
i.e. around villages, on uncultivated land. In the
Koton-haydov method, large horned cattle were
grazed in the hills in early spring [6]
At the end of the 19th and the beginning of the 20th
century, animal husbandry developed in its own
way as one of the important branches like
agriculture. The favorable climate of the southern
oasis and the availability of wide pastures are
important in this. Some researchers have studied
oasis cattle breeding and divided it into 3 types
depending on the natural conditions and
availability of pastures:
1)
mountainside and desert pastures, i.e.
autumn, winter, spring pastures in the regions of
the foothills and desert zone;
2)
spring, summer, autumn pastures in the
middle mountain regions;
3)
summer pastures in high mountain regions
[6. 221].
These livestock types may have unique variations
in different locations. In the settled population, the
kora or kora yalov system of animal husbandry
prevailed, and in the nomadic population, the
pasture system prevailed. It is known that among
the settled population and the semi-settled
population there were different types of livestock
farming. Among the previously nomadic tribes,
Transoxiana Turks, descendants of large tribes
such as Kungyrot, Lokai, Qarluq, Turk, who came
from Dashti Kipchak, were considered herdsmen.
After lambing in the spring, they drove the herd to
the pastures of the mountains and hills or to the
steppe meadows.
At the beginning of the 20th century, in the
southern regions, haydov-yaylov cattle breeding
was preserved as the main and only branch of the
economy. This type of economy included ethnic
groups known as Qarluqs, ethnic groups known as
Turks, and others, which preceded Dashti Kipchak
ethnic groups. They bought agricultural products
from the mountain Tajiks, who were in mutual
trade relations in the pasture, or from the market.
Rich herders sold cattle to traders from Guzor,
Karshi, Urgut, Tashkent and other places. At the
same time, they traded the long and fine wool to
the Arabs and Afghans who were going to sell their
cattle from Afghanistan through southern
Tajikistan to the Kokang in the spring. Subsidiary
farming of Qarluq, Turk and Kungirat is a hobby of
many families and a shepherding that has been
passed down from generation to generation. In
large ethnic groups such as Transoxiana Turks,
Qarluq, Kungirat, Dorman, Yuz, whose economy is
based on cattle breeding, cattle-breeding activities
in the system of haydov-
yaylov or qo‘ton
-yaylov
(moving from summer pasture to winter pasture
or vice versa) had an intensive character, and the
quality of the livestock products created was high.
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Animal husbandry is not very developed among
Uzbeks engaged in sedentary agriculture, because
there is not enough hay due to the lack of irrigated
land. Local farmers kept a small number of cows,
goats and sheep for milk, yogurt and meat, and
horses and donkeys for riding and transporting
goods. Horse-carts and oxen belonged to more
wealthy families. Settlers herded their cattle and
sheep to specially hired shepherds and kept them
in stables. In the conditions of extensive farming in
southern Uzbekistan, attention was paid to animal
husbandry and it was passed down from
generation to generation based on practical
experience accumulated over a long period of time.
Sheep farming is mainly intended for sale.
In animal husbandry, special attention is paid to
cattle breeding. Karkol sheep are mainly raised on
pastures in the plains. After the harvest near
autumn, the herds were returned from the
pastures and kept in specially allocated barns in
the village. They graze in the fields around the
village and gather in the huts at night. In the
following spring, the sheep and goats were again
released to the pastures. Karakol skins were
previously collected by special merchants through
their representatives, barra meat was sold in city
markets. As Uzbekistan is a region that consumes
more sheep meat than other types of beef, the
sheep breeding sector is well developed here [7].
There were more breeds of sheep with humpbacks,
especially in South Uzbekistan. They were mostly
raised in the mountain pastures until mid-autumn,
then they were driven to the valley, where they
were raised in the meadows and stables around
the village until the autumn wool was sheared and
fled. Sheep’s wool is also on the market. In some
farms, felt, palas, carpets, sacks and khurjun were
produced from it and partially sold. sheepskin fur
and telpak, as well as bedding, mesh, counters and
other household items [8].
In addition to the semi-settled population, the
settled population regularly engaged in animal
husbandry. Because the settled population also
widely used livestock: horses, oxen, camels, and
donkeys for driving mills, plowing land, threshing,
and also for transport. Also, its milk, yogurt, meat,
and woolen skin are used effectively.
The residents of the southern region of Central
Asia have ancient historical experiences in
economic activities and traditional activities, and
are distinguished by their own characteristics. The
inhabitants of the oasis are considered to be one of
the peoples with an ancient sedentary culture,
which have preserved and improved the traditions
of their ancestors for thousands of years and
passed them down from generation to generation.
Animal husbandry is one of the main and oldest
types of economic activity of the inhabitants of the
region. Although there are many similarities with
animal husbandry of the inhabitants of other
regions, it is natural that each of the ethnic groups
in South Uzbekistan has its own methods and
aspects of raising domestic animals. At the same
time, we can observe that even in the area where
the same people live, they use different methods of
animal husbandry due to the natural and
geographical conditions, the influence of
neighboring peoples or socio-economic reasons.
It is known that among the settled population and
the semi-settled population there was different
types of livestock farming. Among the previously
nomadic tribes, Transoxiana Turks, descendants of
large tribes such as Kungyrot, Lokai, Qarluq, Turk,
who came from Dashti Kipchak, were considered
herdsmen. After lambing in the spring, they drove
the herd to pastures in the mountains and hills or
to steppe meadows.
N. Tursunov divides ethnic groups living in
Surkhondarya into three regions according to their
economic characteristics:
First, ethnic groups such as Qarluq, Chigatoy,
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Dorman, partially Kungyrat, and Yuz engaged in
irrigated agriculture in the Sheroboddarya oasis, in
the middle of the Surkhandarya;
In the second region, mountaineers-Katagons,
Chigatoys, Karluks and mountain Tajiks living in
mountainous and sub-mountainous areas were
engaged in horticulture, animal husbandry and
agriculture;
In the third region, ethnic groups engaged in
animal husbandry, such as Kungyrot, Yuz, and
Dorman, emphasized that they were engaged in
animal husbandry in the steppe zones between
Sheroboddarya, in the foothills of Bobotog, in the
deserts of Kyzyriq, Bandikhon, Muzrobod, and
Khairabad, and in the highlands, they were
engaged in dry farming [9].
The researcher comes to the reasonable
conclusion that in the late 19th - early 20th
centuries, in the Surkhan-Sherabad oasis, like in
other regions of Uzbekistan, two types of
agriculture - irrigated agriculture in the oasis and
steppe pasture cattle breeding - complemented
each other and became harmonious [9. 31].
Animal husbandry is not very developed among
Uzbeks engaged in sedentary agriculture, because
there is not enough hay due to the lack of irrigated
land. Local farmers kept a small number of cows,
goats and sheep for milk, yogurt and meat, and
horses and donkeys for riding and transporting
goods. Horse-carts and oxen belonged to more
wealthy families. Settlers herded their cattle and
sheep as a group and fed them to specially hired
shepherds and kept them in stables.
There were more breeds of sheep with humpbacks,
especially in South Uzbekistan. They were mostly
raised in the mountain pastures until mid-autumn,
then they were driven to the valley, where they
were raised in the meadows and stables around
the village until the autumn wool was sheared and
fled. Sheep’s wool is also on the market. In some
farms, felt, palas, carpets, sacks and khurjun were
produced from it and partially sold sheepskin fur
and telpak, as well as bedding, mesh, counters and
other household items [10].
In Samarkand, representatives of the upper class of
the Tagalogs owned large estates. This land is
called “Mulk
-hur-
kholis” and is exempt from any
land taxes. These lands were inherited from
generation to generation and were used only by
the exiles. B. Kh. Karmisheva reports that they did
not cultivate the land, but leased it to other clans of
Uzbeks.
So, during this period, there were large
landowners among the tyrants and they had their
own economic structure and material culture.
They live separately from other Uzbek tribes.
However, they were always in economic and
marital relations, partially mixing with the Tajiks
of “Kohistan”. Most of them provided the peasant
population with plow teeth and various utensils
made of cast iron. The quality of carpets woven by
Uzbeks belonging to the Katagan tribe around
Denov was excellent. Due to the fact that they lived
mainly in mountainous areas, agriculture, animal
husbandry and horticulture were the leading
branches of their economy. It is self-evident that in
the place where horticulture is developed, a more
stable and settled way of life is created, and on this
basis important branches of the economy such as
handicrafts and textiles are created. At the
beginning of the 20th century, the inhabitants of
the southern region of Central Asia had a unique
economic system. Agriculture, animal husbandry
and horticulture are the leading branches of their
economy. Crops such as wheat, barley and oats are
cultivated in agriculture [11].
Fruit trees such as apples, apricots, apples,
walnuts, currants, grapes, cherries, and pears are
planted in horticulture. Due to favorable natural
conditions, the trees matured very quickly and
were fruitful. Trees were planted on the slopes of
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the mountain and watered with spring water.
From the springs in the upper part of the mountain,
special ditches were dug at a certain slope and
slope. Two hillsides are planted with fruit trees on
large areas. After harvesting, a certain part of them
sold in the markets of the southern region of
Central Asia, and a certain part of them dried and
prepared raisins, plums and apricots. They were
regularly sent to detention [11].
Also, animal husbandry was one of the main
occupations of this people. Those who raise sheep,
goats, goats and partly cattle in animal husbandry,
in mountainous areas, goats were raised more than
sheep because of their resistance to cold and heat,
those who raised goats and sheep for meat and
wool. The pastures for cattle were very wide, and
they were grazed in pastures for almost nine
months of the year. In the remaining three months,
they provided food and fodder that had been
collected throughout the year.
CONCLUSION
From the above, it can be concluded that the
harmony created as a result of the mutual ethno-
cultural relations of the settled and semi-settled
population in the researched region is the result of
not only blood-breeding, but also a single cultural
affiliation of different ethnic groups. At the same
time, although the settled population and the semi-
settled population have their own ethnic
differentiation, this situation did not affect the
processes of assimilation. On the contrary,
although different ethnic components have
different lifestyles, they have enriched and
interacted with each other in terms of ethno-
cultural aspects.
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