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8взаимоотношений, важными факторами являются: роль учителя, его управленческая функция, имидж, авторитет и беспристрастное отношение, учет индивидуально -психологических особенностей учеников и отношение к отдельным ученикам, организаторские умения, технологии и методы, применяемые в учебном процессе, виды учебной деятельности, мастерство направления общественных контактов учеников, формирования коллектива.
Список литературы
1. Амирджанян Ю.С., Саакян А.С. Педагогика (на армянском языке). Ереван: Педагогика, 2004. 456 с.
2. Леонтьев А.С. Педагогическая коммуникация (на армянском языке). Ереван: Луйс, 1982. 80 с.
3. Абрамова Г.С. Общая психология: Учебное пособие для вузов. М.: Академический Проект, 2002. 496 с.
4. Славина Л.С. Трудные дети. М., 1998. 440 с.
RISOLA OF THE CRAFTSMEN IS THE DOCUMENT DETERMINING TRAINING OF SPIRITUALLY MORAL AND PROFESSIONALLY COMPETENT WORKERS Zahidova D.A.1, Halikova Z.M.2
1Zahidova Dilfuza Abduhalilovna - PhD;
2Halikova Zahro Mirshadmonovna - Senior Teacher, DEPARTMENT OF EDUCATION TASHKENT STATE INSTITUTE OF ORIENTAL STUDIES, TASHKENT, REPUBLIC OF UZBEKISTAN
Abstract: the article examines the reform in the education system of Uzbekistan, related to the importance of historical sources. It emphasizes the importance of historical practice in the preparation of the spiritual and qualitatively competent workers.
Keywords: education Act, SSVE, pedagogical and professional activity, risola, apprentice (shogird), master (ustoz), taqbir, calligraphy, Turkistan, Central Asia, manuscript, aksakal (elderly master).
The modern system of vocational education is not exclusively the result of scientific and pedagogical idea of 20th century. Its fundamental bases have already been incorporated in the Central Asia in 8th-13th centuries by all previous experience and process of scientific, pedagogical and professional activity of many generations of scientists, educators, teachers, masters of manufacture and national craft. With independence of our state, the cultural heritage began to be study more deeply and more widely. Powerful layers of human spirituality, high morals and culture, revival of fine national traditions, reference to huge spiritual heritage of our great ancestors who have brought in the powerful contribution to the world civilization, have been open. Over 20 thousand manuscripts, which contain extensive data on a history, literature, art, politics, education, medicine, art craft, etc., kept in the funds of domestic libraries. By rights, these sources can considered spiritual riches and pride of our people. The unique spiritual heritage of great thinkers - philosophers and teachers of the Medieval East, enriched by their pupils and followers, should become the basis of modern vocational education system.
During retrospective reconstruction of social - pedagogical system and educational technology of vocational training of medieval craftsmen we revealed a number of the sources which were the
prototype of modern normative documents in the sphere of vocational education. First we relate craft risola (instructions) to such sources [1, 31 p.].
Risola of craftsmen are represented «by the charter - ceremonial» as a book of a small format from 1/16 up to 1/18 of a sheet, intended for the use by craftsmen and their apprentices as the normative document which regulated their spiritual life and labor activity.
As per our data Russian researchers are among the first who has shown interest to risola. P.A. Komarov's small sketch «Some Words about Risola», published in 1901 in «Turkestanskie Vedomosti», indicates to it. He wrote, that «N. O. Petrovskiy, now Kashgar consul, was the first collector of «risolas». According to two manuscripts which were written in Khojent in Persian and in Kokand in Turkic languages (translation of the message to silk-winders) he gave the following interpretation of this notion as «risola» or «risole» was an Arabian word, according to L. Budagov (I, 592) meant message, letter, treatise, reasoning, brochure; derivative word "risolet" meant the message of prophets, embassy. That is why, in order to keep the shade of spiritual - moral direction of the idea of «risola»'s authors inherent in manuscripts, it will be more correctly to translate this word as «message» (according to the translations of N.O. Petrovskiy and V.P. Nalivkin), or, perhaps, even better «instruction» as I allow myself to translate «this word». «Risolas» for aboriginals are something like messages of «apostles», and besides, most likely, and in order not to say, undoubtedly, are in close relation with the apocryphal stories, which have arisen in Palestine. Later V. P. Nalivkin was engaged in collecting «risolas», but then he distributed them, and some part of them was given to N.P.Ostroumov. [2, 256 p.].
One of the first researchers of risolas M. F. Gavrilov (1912) noted, that all of them were made under one diagram: «Every risola contains the invocation praising Almighty God, His Prophet and all their fellowsoldiers, then follows the legend about the divine origin of a certain craft in the name of Imam Jaffar the Truthful, after that there are instructions for the craftsman on what Koranic or other dicta is necessary for him to say while performing his work, and at last, in the conclusion there are promises of awards to craftsmen for execution of the rules of risola and threats for infringement or default of these instructions» [4, 223 p.].
We support the opinion of the first researchers of risolas - M. F. Gavrilov (1912) and N. Lykoshin (1916) that risola is « ... the fruit of the first centuries of dissemination of Islam in Asia which had become a prevailing ideology and as such had taken under its control all spheres of a public life, not only spiritual, but also economic» [5, 60 p.].
From the 7th till 15th century the influence of Islam had progressive character. Islam, including through risolas, formed observance of ritual cleanliness, fulfillment of namaz (obligatory Muslim prays), belief, preference of everything that is related to afterlife to temporal affairs, diligence and hard work, courtesy with people, hospitality, constant prayers to the spirits of Elders (pirs) and to teachers (masters), chastity, magnanimity in the people's minds». And it found bright display in risolas as requirements to spiritual and moral qualities of craftsmen.
The above-stated allows us to make a conclusion that risolas, most likely, were the result of activity of not only craft foremen, but also priests. A.F.Middendorfs observations (1882) also served as the basis for such conclusion: «Risola is forced to renew in the memory of the farmer the rule of morals and health, dicta from the Holy Writ of the Koran». According to risola the apprentice (shogird) would not receive «taqdir» (the sanction to independent employment occupation by craft by means of allowing prayer) from the master (ustoz), unless he would not name all saints - the patrons of the craft, would not read those surahs of the Koran by which each industrial operation was accompanied. Hence, risolas were both material expression, and a guide of an Islam among the craftsmen.
All the risolas without exception bear big spiritual charge, which is very important for us: they establish the list of moral rules - farzes (the obligatory decision, the instruction, the precept) which are to observed by the person belonging to a certain craft. For example, «let a smith when sitting in the workshop not say indecent and unreasonable words, but talk respectfully».
Baker's risola regulates six obligatory actions for preparation of the dough: " to make ablution; give charity; render respect to masters; be the interlocutor studying a science; be kind in relation to
wanderers; distribute half of daily income on charity, and (the other) half on the personal sustenance" [6, 112 p.].
As to farmers risola establishes seven «farzes» for them: to be clean, be truthful, be generous; let him pronounce «taqbir»; let him keep up company with powerful people; and let him be occupied with «tasbih» (subha) and tahlil (study the Koran); and be truthful before Truthful Allah.
Let us consider in detail one of latest risolas, written as early as in 1514 by a scholar Sultan Ali Mashhadi. It is «the Treatise on Calligraphy». To give full representation of initial, early (during research we found that only their brief lists made by the priests were extant) risola, we made the analysis of the treatise by Sultan Ali Mashhadi «Risola by Sultan Ali about Writing». We assume that that work was created and written according to all the canons and rules of those risola which were created in the 12th century.
Let us specify that Sultan Ali Mashhadi, a contemporary of Alisher Navoi, was born (1432/331520 y.) in Mashhad. He started to be engaged in a calligraphy there and became widely popular as a remarkable master of the art writing. Mashhadi has played an appreciable role in the development and improvement of the writing style of nasta'lik who had achieved in his creativity the artistic perfectio. [6, 120 p.].
For many years Mashhadi had been closely connected with the cultural life of Tadjik and Uzbek peoples of the second half of the 15 th - the beginning of the 16th centuries when the center of their cultural life was the city of Herat, the capital of the Temurids' state.
References
1. The Law of the Republic Uzbekistan «About the National Program on a Professional Education » // Harmoniously Advanced Generation is the Basis of Progress of Uzbekistan. T.: Sharq, 1997.
2. Bartold V.V. History of Cultural Life of Turkistan. L.: Publishing House of the Academy of Sciences of the USSR, 1927. 256 p.
3. The Big Soviet Encyclopedia. In 30 v. Chief Editor Prokhorov A.M. Edition. 3: V. 27. M.: Sovietskaya Encyclopedia, 1975. 53p.
4. Gavrilov M. About Craft Shops of Central Asia and their Charters - Risolas. T.: Izvestiya Sredazkomtarisa. Issue 3, 1928. 223p.
5. Gavrilov M. Risolja of Sart Craftsmen. T.: Publishing House. At the Office of Governor-general., 1912. 60.
6. Mukminova R.G. History of Uzbekistan. Volume 3. T.: The Academy of Sciences of the Republic of Uzbekistan, 1993. P. 9-10; 112-122.
