ILLUMINATION OF THE SPIRITUAL LIFE OF THE KARAKALPAK PEOPLE IN RESEARCH

Feruz  Sayfutdinov

doi:10.71337/inlibrary.uz.universal-scientific-research.34851

Authors

Feruz Sayfutdinov
a teacher of the Department of History and Philology of the International University of Asia

DOI:

https://doi.org/10.71337/inlibrary.uz.universal-scientific-research.34851

Keywords:

Culture spirituality cultural studies karakalpak people Ethnology historiography ethnological studies Zarafshan oasis clan tribe nation.

Abstract

Over the past centuries, many historical researchers have conducted ethnological research on Karakalpaks. In our article, scientists provided valuable information about the ethnological composition of Karakalpaks.

МЕДИЦИНА, ПЕДАГОГИКА И ТЕХНОЛОГИЯ:

ТЕОРИЯ И ПРАКТИКА

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ILLUMINATION OF THE SPIRITUAL LIFE OF THE KARAKALPAK

PEOPLE IN RESEARCH

Sayfutdinov Feruz Ilniyazovich,

a teacher of the Department of History and Philology of the International

University of Asia

E- mail :

sferuz1011@gmail.com

Tel : +998936857755

Abstract:

Over the past centuries, many historical researchers have conducted

ethnological research on Karakalpaks. In our article, scientists provided valuable
information about the ethnological composition of Karakalpaks.

Key words:

Culture, spirituality, cultural studies, karakalpak people

Ethnology, historiography, ethnological studies, Zarafshan oasis, clan, tribe, nation.

TADQIQOTLARDA QORAQALPOQ XALQI MA’NAVIY HAYOTINING

YORITISHI.

Annotatsiya:

O‘tgan asrlarda ko‘plab tarixiy tadqiqotchilar qoraqalpoqlar

bo‘yicha

etnologik

tadqiqotlar

olib

bordilar.

Maqolamizda

olimlar

qoraqalpoqlarning etnologik tarkibi haqida qimmatli ma’lumotlar berdilar.

Tayanch so‘zlar

: Madaniyat, ma’naviyat, madaniyatshunoslik, qoraqalpoq

xalqi Etnologiya, tarixnavislik, etnologiya, Zarafshon vohasi, urug‘, qabila, millat.

ОСВЕЩЕНИЕ ДУХОВНОЙ ЖИЗНИ КАРАКАЛПАКСКОГО НАРОДА

В ИССЛЕДОВАНИЯХ

Аннотация:

На протяжении последних столетий многие исследователи-

историки проводили этнологические исследования каракалпаков. В нашей
статье ученые предоставили ценную информацию об этнологическом составе
каракалпаков.

Ключевые

слова:

Культура,

духовность,

культурология,

каракалпакский

народ

Этнология,

историография,

этнологические

исследования, Заравшанский оазис, род, племя, народ.

The concept of ancient religious beliefs is applied to the religious traditions

that existed among the people before the adoption of Islam. According to R.M.

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ТЕОРИЯ И ПРАКТИКА

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Mustafina's definition, "domestic Islam" is not only the perception of pre-Muslim
traditions by the Islamic religion, but it is religious life in its full size. The
researchers who studied the Islamic religion of Central Asia have their own concept
of "public Islam".

In the analysis of ancient religious beliefs, terms such as animism, zoolatry

(terotheism, totemism), magic and other "pre-Islamic" religious ideas and cults are
used.

The political method was used to study the traditional beliefs and ideas of the

Karakalpaks in the 20th century. With the help of this method, the commonality and
uniqueness of the traditional beliefs and imaginations of the Karakalpaks and their
blood-related Uzbek, Turkmen, and Kazakh peoples were determined, and an
opportunity was created to reveal their characteristics.

The functional approach and the use of UL Warner's concept of symbolism

made it possible to consider culture as a total symbolic system divided into three
subsystems: technological (interactions with the natural environment, i.e. labor
tools, ecology, etc.), moral (social destruction) and the sacred (the relationship of
believers with their gods; the natural world and the supernatural world).

U. L. Warner divided religious phenomena into the following categories: 1.

beliefs, 2. rituals. It is for this reason that sacral images often mean the system of
verbal and imaginary symbols expressed in folklore (myths, epics, fairy tales, etc.).

Rituals are symbolic systems consisting of interconnected words, actions and

material symbols. These two groups act as a link between the believers and their
gods.

Such a systematic-functional approach is one of the main methods used in

research. Apart from these methods, the methodological and theoretical basis of
research was created by Yu.V. Bromley, V.A. Tishkov, K.Sh. Shoniyozov and other
scientists.

The interpretation of existing materials in terms of the mentioned methods,

the wide use of special ethnographic methods made it possible to form a reliable
basis for the fulfillment of research goals and tasks.

Among the early works that provide information about the traditional beliefs

and ideas of the Karakalpaks, the works of authors such as D. Gladishev and I.
Muravin, P. Richkov, A. V. Kaulbars, and A. Vamberi should be mentioned.

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Brief but extremely valuable information about the religious life of the

Karakalpaks in the 19th century is mentioned in the works of Berdaq and Ajinyoz,
representatives of the classic Karakalpak literature.

Information about the traditional beliefs of the Karakalpaks is rarely found in

the literature of this period, because the life of the population of the region was not
systematically studied at that time. But despite its fragmentary nature, this data is a
valuable resource for researchers.

The second period in the historiography of the traditional beliefs and

imaginations of the Karakalpaks is based on the study of the ethnic mentality of the
Karakalpaks through customs, beliefs, and forms of social structure.

The works of the researchers of this period included materials related to all

aspects of the life of the Karakalpak people. The most valuable work within this
group is M.S. Andreyev's study devoted to the study of the culture of the peoples of
Central Asia.

Imaginations related to the worship of the spirits of ancestors S.P. Tolstov,

O.A. Sukhareva, A.K. Pisarchik, V.A. It was reflected in the works of researchers
such as Chistyakov. The question of belief in the soul of a person after his death was
studied by Central Asian scientists, in particular T. Bayaliyev

The traditional beliefs of the Uzbeks of the Khorezm oasis were the object of

G.P. Snesarev's research. The information collected by the author over many years
has made this work a valuable resource. In it, the genesis of the household life,
customs, and religious beliefs of the population was studied.

Among the Karakalpak researchers, U.Kusekeyev was the first to conduct

research on traditional beliefs and ideas.

Large-scale research related to the traditional life of the Karakalpaks began in

1945 with the establishment of the Karakalpak Ethnographic Detachment as part of
the Khorezm Archaeological and Ethnographic Expedition of the USSR Academy
of Sciences. S.P. Tolstov, T.A. Zhdanko, B.V. Andrianov, S.K. Kamalov, R.
Kosbergenov and other scientists who took part in the expedition published a number
of scientific works on the culture and everyday life of the Karakalpaks.

The works of the ethnographer H. Esbergenov have covered the traditional

beliefs and ideas of the Karakalpaks several times. H. Esbergenov's research on the
existence of spirits, belief in the afterlife of a person, and related customs and

МЕДИЦИНА, ПЕДАГОГИКА И ТЕХНОЛОГИЯ:

ТЕОРИЯ И ПРАКТИКА

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ceremonies was written based on field materials collected in the middle of the 20th
century.

It should be noted that during this period, the problem of religion, especially

Islam, was in the center of attention of a number of Western researchers. One of
them is the widely known work of A. Bennigsen and E. Wimbush dedicated to the
Muslims of the Soviet era. This work, based on the analysis of anti-religious
literature, narrows the scope of the considered problem.

The work of Professor Devin Deviz, who is considered one of the greatest

researchers of Islam in Central Asia, deserves special attention.

In general, the literature of this period was created under the influence of the

atheistic policy carried out in the country, and most of it covered pre-Islamic beliefs
and rituals. The traditional beliefs and Islamic rituals of the Karakalpaks are not
sufficiently studied, and some works devoted to this issue do not fully reveal the
problem.

The third period of the historiography of the subject is characterized by the

active study of various aspects specific to the religious beliefs and rituals of the
Karakalpaks by modern researchers.

Some aspects of the studied problem were reflected in the works of I.M.

Sadgyan, R. Balliyev, M.A. Karlibaev, N.A. Tleubergenova, Z.I. Korbanova. In the
scientific researches of R.S. Kamalova and S.Kh. Esbergenova, family ceremonies
of the Karakalpaks, traditional ideas related to the veneration of animals were
studied separately.

In general, the historiographical analysis of works published in the 20th

century shows that they do not reflect transformational processes. Although research
has been conducted on family ritual, imagination and beliefs related to the relics of
animal cults, this problem has not been sufficiently studied.

Animal worship was strong in Karakalpaks, we can cite several examples of

this

Snake cult occupies an important place in the zoology of the Karakalpaks. As

in other Turkic peoples, the snake is considered a sacred animal in the Karakalpaks.
In the materials in the manuscript of U. Kusekeyev, "There are two types of snakes:
black cypress snake and white snake. The black cypress snake is poisonous, and the
other is a snake."

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Buri Cult. In the traditional culture of the Karakalpaks, the traces of

worshiping this animal are preserved in a number of traditions and customs. As in
other blood-brother nations, a number of rituals are performed in Karakalpaks to
protect babies from sudden death and various diseases.

Swan Cult. In the Karakalpaks, this dreamy imagination has been preserved

mainly among the villagers. According to such views, it is impossible to kill a swan.
Knowing this, it is said that if someone kills a swan, he may suffer damage and even
die. According to the opinion of the inhabitants of Chimboy district, "a person who
shoots and kills a swan may suffer damage or suffer from a mental illness (jin uriui)."

Black bird (eagle). In the traditional medicine of Karakalpaks in the 20th

century, the black bird was of great importance in the treatment of infertility. After
reciting the Qur'an, a black bird's tulum is placed on the ceiling of the room. This
ceremony is still performed today. But since the black bird is rare, they used crow's
or black chicken's tulum instead.

Horse cult. In many modern rituals of the Turkic peoples, the horse still

occupies an important place. First of all, this applies to ritual practices within the
family (birth of a child, burial). For example, the ceremony of "besik shabiu"
performed by women during the "besik toy" ceremony when the child is cradled for
the first time, as well as the naming of the coffin as "agash at" (wooden horse) in the
funeral rites prove that it was a cult animal.

Sheep cult. Karakalpaks have many ideas related to the worship of sheep.

During the "bet ashar" (opening of the way) ceremony during the wedding
ceremony, a sheep skin is laid under the feet of the bride in order to be gentle like a
sheep.

Dog cult. Traces of religious views related to dogs can be seen in traditions

related to the infancy of a child in Karakalpaks. In the ceremony held during Chilla,
the child's first shirt is tied around the dog's neck. For this, they choose the dog that
runs the fastest. Probably, that's why a child's first shirt is called "iyt kvylek" (dog
shirt) in Karakalpaks. They put the first shirt on the dog to protect the child from
evil spirits and various disasters, that is, to pass them on to the dog.

The belief in the existence of spirits is the basis of animistic imaginations, and

they are divided into three categories: evil spirits; protective and guardian exo
spirits; ancestral spirits. The tradition of worshiping the spirits of ancestors is
extremely alive and is still preserved today.

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This tradition is based on the idea that after the death of a person, his soul

lives on and has the ability to influence the lives of the living. According to the
researchers, this view arose at the root of primitive patriarchal - clan relations, and
despite the influence of world religions, it has reached our time.

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