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Section 14. Philosophy
Nishanova Ozoda Jalolitdinovna, National University of Uzbekistan, Tashkent, Uzbekistan E-mail: naumenko06@mail.ru
FUNCTIONS OF ETHNIC CULTURE
Abstract: In this article, some aspects of ethnic culture functions philosophical understanding are considered. The aim of research is characterization of ethnic culture main functions. As a result, author shows such functions as preservation of cultural wealth (museum), realization of the world, knowledge (gnoseology), communicative, globalization, integration, recreative, creating artistic-aesthetic wealth.
Keywords: culture, ethnic culture, functions, gnoseology, lifestyle, folklore, values, aesthetic.
The factors such as life style, family economical life, The upper stratum and stem one is connected in
tradition and ceremonies, religion and religious imagi- dialectician, they always exert influence over each other.
nations, gnoseological experiences, folklore, literature and art, popular performances occupy important place in comprehension of ethno culture as a social-historical and artistic-aesthetic reality. Above mentioned different factors raise to a much higher level of ethno cultural reality after they carry out ethno psychological synthesis. Transformation of a certain custom, a word or experience to ethno cultural reality is not mere a tradition, an imitation on the contrary, they must go through superintendence of spiritual-psychological experience of people, its ethno psychological synthesis. Artistic-aesthetic wealth not inculcated on spiritual-psychological experience of the ethnos, not met to requirements of ethno psychological synthesis, cannot take up in the ethno culture [1, P. 444-446]. In that way, things - artistic-aesthetic wealth, values, which are organic parts of the ethno culture, must take up in spiritual-psychological life of people, nation by going through ethno psychological synthesis. From that point of view, there are two kernels - upper stratum changing every other day, exposing to transformation, sometimes denying itself and stem stratum introduced into ethno culture, consisted of permanent artistic-aesthetic wealth in the national culture.
When external influence is increasing, consciousness, imaginations, life style of a man are constantly changing at present; the upper stratum of culture is acting too actively. Mass media, urbanization, processes of modernization, international relations, integration, global changes made section of the upper stratum of culture widen. It is a term of development of culture by adapting to social-historical necessity.
Eternal, everlasting values of the ethnos, its traditions, and artistic-aesthetic wealth are incarnated in the ethno culture. The ethnos feels, is conscious itself as everlasting ethnic unity through its above-mentioned values, traditions, artistic-aesthetic wealth. Though new generation submit to the influence of upper stratum of culture, the ethnos does not refuse its everlasting, eternal values, traditions, artistic-aesthetic wealth, on the contrary, it always endeavors to preserve, develop them. Eternity, immortality are ideas which have important significance for the ethnos. It knows that it can only provide its eternity, immortality through stable, permanent wealth. If the ethnos considered things created by life temporary, ineffective, it did not invented a new thing suited to eternity by exploring constantly and feeling mental trepidation and lived in accordance with the propaganda "eat, drink,
enjoy" by Epicurus. Genius of people is that it tries to create things, which serve for future, made its life eternal. It is possible that only some persons regard culture as an amusement that they consider all things temporarily and recognize the life provisionally but people, nation cannot do like that, it needs eternity, immortality. Thus, people and nation provide their immortality, eternity of the life through creation of cultural wealth.
General functions of ethno culture in the philosophical references describe the following:
- preservation of cultural wealth (museum);
- realization of the world, knowledge (gnoseology);
- communicative;
- globalization;
- integration;
- recreative;
- creating artistic-aesthetic wealth.
The function of the museum is aimed to preserve wealth turned into a stem part of culture, created in the process of social-historical development. In fact, the word "museum" means senses of collection, accumulation, preservation. We use it as sense of a saver, a collector of cultural wealth, too. People, nations try to preserve their cultural wealth through traditions, ceremonies, folk-lore, art, books, and historical monuments.
The function of the museum is aimed to preserve cultural wealth created by our ancestors, to defend from inciting influence of alien elements and destruction of merciless social-historical processes. Traditional character is a phylogenetic and ontogenetic phenomenon peculiar to a man. It carries out a task of preserving the ethno culture through transformation of wealth created by ancestors, of permanent disposition, of moral norms, of lifestyle from generation to generation [2, P. 160]. "Traditions are not introduced into people by force; they are social condition of people developed historically, its life style and everyday life connected with material production" [3, P. 13]. "Exactly person creates traditions and improves, accepts some of them or refuses others" [3, P. 13].
The function of the museum commands profound respect to heritage in consciousness of people, studying them and feeling of development. Continuity in the ethno culture is provided by the function of the museum, too.
The function of the museum also carries out a task of wide propaganda of ethno cultural wealth, artistic-aes-
thetic one, of introduction into consciousness of people and their life style.
Gnoseological function expresses knowledge of the world, environment of the ethnos, experiments of comprehension. The ethnos has had a peculiar spiritual-psychological world, has tried to know environment, the world, it undoughtly has its own gnoseological experiments. Each ethnos itself understood phenomena, which take place in the nature such as changes of seasons, rise of the sun and the moon, raining and snowing. Some gnoseological explorations that based on the observation and experience of thousand generations have gradually become ethno cultural wealth, feature of the ethno culture and its function.
Today though significance, place of philosophical scientific observations, science-techniques increase, gnoseological experiences of the ethnos, which collected in the process oflong social-historical development, have not lost their influence yet. From this point of view, gnosiological function occupies in the stem of ethno culture, its kernel.
Communicative function includes integrative and intermen relations, communications. Therefore, when the language is one of the main means of culture, it expresses itself by help of communication. Communication has been term of development and progress of the ethno culture.
Communicative function is carried out directly or indirectly, obligatory or voluntary, individually or group, popularly by means of signs or gesture.
An individual person is able to create some types of the ethno culture (for example, applied art, poem, dance and so on), but their spreading, transformation to creation of people is bond up with environment, majority. For that, the communication is one of main marks of the ethno culture.
Communication is considered an expression of inner spiritual need aimed in order to change information of a man, in order to learn to this or other news, in order to share feelings gathered in his heart according to its essence and basis. A man has a bearing on either an object of creation or other subjects of creation process in it. Art of witticism has worthy place in communication. "The witticism is popular performance which is held among some people and is constructed according to oral joke and witticism. It can be named "game of word", "art of laughter production", "competition of artistic word". The
main method in the witticism is to joke in way that there a word under a word, that is, there is a cup under some smaller cup (word for word: there is something behind that). It is usually considered a high mastery of word and intentional purpose is to make audience smile in the hall. Proficiency of master of witticism is to use styles of artistic word and its expressions, jokes, musketries and causticities efficiently and in this way, it appears in establishment of communication with other masters of witticism and audience immediately. For that, the witticism has continued to by means of living communication as a traditional form of creation of folk-ore" [4, P. 22-24]. If the witticism had continued to live in family vital circles in the past, today it has become popular-artistic measures organized by cultural centers as an impressionable type of people's ethno culture [4, P. 25].
Function of socialization expresses that a person his artistic-creation talents, intellectual faculties on progress of society, and interests of ethnos, to be active in the social life. Culture does not refuse scientific, artistic, aesthetic activities of a person, a creator but it tries to demonstrate, to describe his ethnic vital problems more active, wider, in this way to develop itself. By this way, a person participates as a subject in social-cultural life of people, nation.
Function of popularization is found as an external organizational sigh of culture but it rises due to approaches of national features of the ethno culture and spiritual interests to each other, psychological unity of close men. Mass character is determined as culture is clear for majority; methods of obtaining it are easy. The culture which has no this sign, does not spread among people, nation.
There have been always integrative signs (functions) in the Uzbek ethno culture. They are connected with such as that they have lived in the same geographical territory with peoples in Central Asia of Uzbek people, they have been identity of their economical-cultural types and social-historical life, they have belonged to one large ethnos - Turkish family and they have been in one religious belief. In addition, it is necessary not to forget that social-cultural values of various people (the Persian, the Arab, the Mongol, the Russian, and the Greek-Macedonian) have been synthesized in Central Asia. These signs have united not only the Uzbeks but they have united the whole peoples in Central Asia in
their circumstance. They instill us into true realization of the history, culture, national customs of these people, comprehension that we have been close nation, family in ethno genius aspect that there have been close signs to culture of Western people (China, Mongolia, India, Turkey, Arab countries, Caucasus) in this culture. It advocates these nations to live around the ethno cultural values in integration.
Recreative function expresses aimed traditions to spend their time of ethnic groups, nation and to restore their psychological condition.
Though rest and relaxation is in his voluntary of a person, it does not take place out of a society, changes which are occurred in the social relegations. Rest and relaxation is connected with interests of a person and social progress in dialectician.
Creation of artistic- aesthetic wealth is a key aim of culture, artistic-aesthetic creation, ultimate result. This function is connected with above-mentioned functions, but participation of a person in creation of artistic-aesthetic wealth is considered a main indicator. If participation of a person is sufficient in social-cultural life for function of socialization, a person must create this or other artistic-aesthetic wealth for function of creation of much artistic-aesthetic wealth. Thus, creation examples, works of a person that enrich national culture, is an ultimate purpose of all culture.
This function leans on an approach that has fundamental importance that it is named that people, nation creates an ethno culture in creation labor, investigations and changes ofpractice. Creation activity that is, activity in general is way of existence of a man. "Sign in notion of culture of life style of a man is his activity" [5, P. 21]. True, not all activities can create culture yet, but things, artistic-aesthetic wealth aimed an exact purpose, created in conscious, artificial way are culture. Therefore, artistic-aesthetic wealth is a main sign of cultures [5, P. 25].
This function appears in investigations, which are from advancement of available social-cultural wealth to creation of a new creative model in the Uzbek ethno culture. For example, original ornament works peculiar to the Uzbek ethno culture are met with archeological finds concerning the first thousands B.C. [6, P. 8-10]. However, each generation has made his contribution to these too plain patterns, has enriched them with historical-religious imaginations and has risen to level of
modern compound art. "If artistic designs have grown in the models of practical workmanship, we can see subsequent models of imitative art in the pictures in items of ceramics. Forms of earthenware crackers begin to be complicated and to design ornamentations, pictures in earthenware crackers caused thoroughly development of art of the ceramics" [7, P. 15]. In this way, people's applied art has turned into complicated genre from simple appearance in influence of creative activity.
As the types and forms of the ethno culture are different, its aesthetic function appears in various sizes, level in these types and forms, too. Elements of tragedy, low-down action, and ugliness do not appear in people's ornament art and conformity of colours, excitement ofaesthetic pleasure
stand in the first place. Nevertheless, it does not mean that there will not be antinomy elements in people's ornament art. Appearance of colours such as dark, green, and cinnamon, blue which come side by side or after red, yellow, dark yellow, vital colours expresses level ofartistic-aesthetic taste. Antinomy phenomena are stem, basis of objective being, they are expressed by side by side usage of cold (dark, green, cinnamon, blue), hot (red, yellow, dark yellow, vital) colours. However, a man who knows secrets of its artistic-aesthetic creation well notes truly. In conclusion, the artistic-aesthetic function ofethno culture is to turn into an active subject of social-cultural life through making a man use cultural wealth created by people and improve artistic-aesthetic quick wits according to its essence and aim.
References:
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5. Karmin A. S. Basics of culturology. Morphology of culture.-Saint-Petersburg.: Publishing house "Lan",- 1997.
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