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not prevent any vices or evil. It promotes a sense of well-being and evil, the beauty and the ugliness. The feeling of thirst for beauty is shaped. The child slowly perceives self-esteem. Parents and all members of the family begin to value relatives and friends. Adults and elderly people have a passion for respect for the motherland.
Mother is the first source of education for a spiritually mature person. The great future will be created only if it is based on the spiritual comprehension of human beings.
Reference:
1. Karimov I.Yuksak ma'naviyat - yengilmas kuch. - Toshkent: Ma'naviyat, 2018
2. Farhodjonovna F. N. Spiritual education of young in the context of globalization //Мир науки и образования. - 2017. - №. 1 (9).
3. Фарходжонова, Н. Ф., & Исмоилов, Т. И. (2016). Factors of formation spirituality of youth in the process of globalization.Moлcдoй ученый, (3), 11191122.
UDK 94
Nasriddinova D.
Associate of professor, Social sciences department Namangan Engineering-Technology Institute Uzbekistan, Namangan city ISSUES OF WOMEN'S EDUCATION IN NAMANGAN
Annotation: In this article highlights the role of women in society and state life and issues of women's education in Namangan.
Key words: Namangan, education, women, jadid, jadid's school, policy, society life.
When the Russian empire invaded Turkistan, it pursued the policy of rusization in the country. Russian schools and gymnasiums were organized at the Maarif area. Jadid schools have also acted against the policy of Rusing. These schools used the method of old teaching and encouraged them to pursue trade on a paid basis. In all regions of Turkestan, jadid girls' schools operate. The first teachers of these schools were Tatar women. Our studies have revealed that the schools in the country continue to work. Otinawi schools are built in mosques or in their own homes.
For example, in Namangan's Chust School, registered in 1879, a schoolgirl in a village of Bogishamol taught 10 girls to 10 girls. One teacher in one girl's school in Kok Tundalik mahalla taught 15 girls[1]. In one of the girls' schools in the Olmos street neighborhood, one teacher taught 7 girls. In the girls' school in the Garisak Tepa village, one teacher taught five girls. In the girls' school of Morguzar, a teacher taught 9 girls. In the village of Choduor, she also teaches six girls at a girls' school[2].
In 1884, about 8 girls were enrolled in a girls' school at the Dominican Camila Bibi's home in Chust. There were 12 girls in the girls' school at the Umrah Bibi Home at Qorixon Mosque[3]. In the village of Janjal in the Aksy Volost, 1 female horse taught 5 girls[4]. In the neighborhood of Kurgoncha, Chust village, he taught five girls at a school in Bibi's house[5]. In Kasansay, Volostin, six girls in six girls' schools have trained 30 girls. In the village of Kalkan, 4 teachers in four girls' schools taught 16 girl[6]. In the girls' high school, one teacher trained 18 girls. In the Aksi Village Girls School, one teacher teaches 8 girls[7]. These schools have only been taught the Quran, and secular subjects have not been trained.
After the October Revolution (1917), the Bolsheviks paid special attention to the women's education. The aim was to prepare their supporters in order to overthrow the government. To achieve this goal, it was necessary to increase their public-political activity. Cultural Revolution Plans have been developed by the ruling elite. The cultural and religious heritage of the local people has been denied. Attack on the cadets was expressed in hostile attitude. In all parts of Turkistan there were organized schools for illiteracy. The above information shows that women in the locality were not literate. Reforms in local schools were a demand of time. In this way, the Jadidic characters who came out with this requirement were considered as "foreign elements".
From 1918 short-term pedagogical courses were organized in all regions of the country. In Namangan, these courses were also initiated and initially Tatar women were trained. For example, in 1920, teachers of the Turkish school No. 11 in Namangan Taneeva Zaynab, Yalysheva Nafisa, Kanalyamova Sora listened to short-term pedagogical courses opened here in 1918-1919. The first instructors of the school of illiteracy were the Tatar-Bashkir women, who knew the Russian and native languages. The lack of teachers in these schools has become one of the urgent problems of that time. In order to solve this problem pedagogical educational institutions were established. This kind of education was also opened in Namangan, and the Turkic People's Commissariat of Commerce on 6 October 1919, Tatar teacher Izza-Nur Muhammedova was appointed as a teacher in this school[9]. Teachers and mentors in these schools and schools were not easily moved. At first local authorities prevented these schools from functioning.
Particularly, in an article published in the July 23rd, 1919, Participation in the Population of the Namangan Region, the school's teachers were brutally murdered by publishers[10]. Different decisions were made by the party, irrespective of the religious and national interests of the local people, which led to the terrible disasters. The decision taken on 25 October 1919 by the Commissariat of Education Commission stresses the severe punishment of parents and men who oppose women's education[11]. The first teachers of women's schools in Namangan were the Tatar teachers. For example, in 1920 in Namangan special school №11 in 1920 Burnasheva Robiya, Abaeva Hanifa, Abdulqayumova Bibi-Nafisa and Klebleeva Aziza worked as a teacher[12]. The ruling class used Tatar
women from local women to educate women in the field of education. The religious values that had been kept for centuries prevented local women from training such teachers. Women's clubs, clubs, red tea clubs, and camps were formed on the premises where illiteracy courses, sewing and art and theater amateurs were organized. All the decisions taken by the party were fulfilled on the spot with great difficulties. Schools lacked a lack of school supplies. Dementyev, the head of the Namangan Center for Political Crisis, wrote on 13 August 1924 a letter to the Turkish Cultural Policy Department (Turkgloppelitprosvet) that this year there are 500 instructional books in Muslim languages, arithmetic textbooks in local languages and all necessary a lack of school supplies. He personally pointed out that he appealed to the Upper City Departments (Ugorkom) and the Revolutionary Committee (Urevkom), but did not[13]. Farmers' associations were educated in peasant farming, working to improve their political culture. For example, in 1925, the Namangan Conservatory united nine non-recruitment schools where 300 farmers were trained[14].
Above all, it should be noted that women's education in Namangan was specifically manifest during the rule of the Caesar government. The indigenous people tried to preserve their national traditions, regardless of the government's persistence. Both political rulers were opposed to the circle's interests, and the practice of the Jadid schools was inadmissible. In the Soviet era, the party used "fertile" women from the Tatar women's wives to educate local women.
Reference:
1. Y3PM^A H.47-^aMFapMa,1-pynxaT, 150-nm, 180-BapaK
2. Y3PM^A H.47-^aMFapMa,1-pynxaT, 150-nm,180-187 BapaK^ap
3. Y3PM^A H.47-^aMFapMa,1-pynxaT, 150-nm, 562-BapaK Ba op^acn
4. Y3PM^A H.47-^aMFapMa,1-pynxaT, 150-nm, 188-BapaK Ba op^acn
5. Y3PM^A H.47-^aMFapMa,1-pynxaT, 150-nm, 178-BapaK Ba op^acn
6. Y3PM^A H.47-^aMFapMa,1-pynxaT, 150-nm,189-BapaK Ba op^acn
7. Y3PM^A H.47-^;aMFapMa, 1-pynxar, 150-nm, 568-569 Bapa^nap
8. Y3PM^A P.34-^aMFapMa,1-pynxaT, 531-nm,5-4-17 BapaK^ap
9. Y3PM^A P-34-^aMFapMa,1-pynxaT, 114-nm, 152-BapaK
10.Pa$HKHH. HaMaHraHga Maopn^ nmnapn // HmrapoKHroH, 1919, 23 hma
11.Y3PM^A P 34-®:aMFapMa,1-pyHxaT, 386-nrn, 4-BapaK Ba opKacu
12.Y3PM^A P.34-^aMFapMa,1-pynxaT, 531-BapaK, 6-14-18-29-BapaK^ap
13.Y3PM^A P.34-^aMFapMa,1-pynxaT, 2019-nm, 15-16 BapaK^ap
14.HaMaHraHga Kymnnnap xapaKara //KH3HH Y36eKHCTOH, 1925, 27 MapT
