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Mamatkasimov Jakhongir, Associate Professor of the State Institute of Arts and Culture of Uzbekistan E-mail: [email protected]
STAGES OF DEVELOPMENT OF UZBEK NATIONAL HOLIDAYS
Abstract. This article deals with the stages of development of Uzbek national holidays and their socio-cultural significance.
Keywords: national holidays, folklore, tradition, festival, holiday, Navruz, Mehrjon, Sada, Angom, performance, folk games, askiya, heritage, national treasure.
Introduction
It is not a secret, thousands of scientists, scholars, great thinkers, poets of the medieval grown up in our motherland shone as bright stars in the sky of world science and spirituality.
The works of our great ancestors on various spheres of mathematics, physics, chemistry, astronomy, medicine, history, literature, morality, philosophy, and also ancient monuments in Samarkand, Bukhara, Khiva, Tashkent, Shakhrisabz, Termez are considered priceless property of the world.
Great history does not disappear without a trace. It is kept and reproduced in genetic code of people, in their historic memory and deeds. Its mightily power lies in this. Retention and studying the historical heritage, transferring it from generation to generation is one of the most important priorities of our government [1].
This sacred land - this blessed country has been a cradle of the world civilization from ancient times. The place of the scientists who lived and created in this region is incomparable in the world development of science, economy and culture.
Basic part
With approach of a bronze age, in connection with intensive development of settled agriculture in peasants two traditions arose: 1) to note the beginning of sowing works as spring and; 2) to spend the autumn holidays devoted to harvesting.
In the VIII-VII century of century B.C - VIII century of a new era all features of economic and
social life, tradition, get up, belief and culture, music, dances and theatrical traditions found reflection in the great sacred book of an era of Zoroastrianism "Avesto". Since the beginning of the first millennium B.C. the Zoroastrianism widely extended in Central Asia. In particular, the belief and worship the Sun developed (mitraizm) [2, 30].
The scientist U. H. Korabayev investigated the ancient ceremonies, traditions of clarification, burials connected with a plant and animal life, with the sky, the sun, the earth and the nature according to Zoroastrianism dogma.
In Central Asia, all main traditions and holidays were connected with the Universe, the nature, seasons and work. Our ancestors read four great days. For example, awakening of the nature, a spring equinox, the beginning of field works - Navruz was celebrated; in the summer - the sun in a zenith -the solstice, short night and the most long day, hot weather - was devoted to this day action by Ang (Vakhshang) which essence consisted in the most strict preservation of water, the careful relation to it. The beginning of the second half of the year is time of harvesting from fields when it is spent "Mekhj on", the season of weddings opens; day of a winter season - short day and the longest night (the highest point of winter (winter chilla - forty-day chilla) -symbolizes strengthening of the careful treatment of Sadah fire - a festival of fire, heating.
Numerous sources, researches, articles about history of Navruz can be subdivided into five groups:
historical sources (Avesto, Abu Raykhon Beruni, Mahmoud Koshgari, Abulkosim Firdavsi's works, Abu Bakr Mukhammed Narshakhy, Omar Khayyam, Ibn Arabshokh, etc.); references (Alisher Navoi, Zakhiriddin Mukhammed Bobur, Gulbadanbegim, Husan Voiz Koshify, Ogakhi, Ayni, etc.); works of travelers of the world and orientalists (Ruy Gonsalez de Clavikho, H. Vamberi, V. V. Krestovsky, K. A. In-ostrantsev, M. Alibekov, N. S. Likoshin, A. Eykh-gori); researches of the Russian archeologists and ethnographers (V. V. Bartold, Joint venture. Tolstov, N. P. Lobachev, A. A. Semenov, B. L. Riftin, E. M. Pe-shcherova); the Uzbek historians, folklorist, culture specialist, literary critics which investigated this problem (B. Akhmedov, O. Buriyev, U. Koraboyev, M. Jurayev, B. Sarimsokov, M. Khasanov, V. Abdul-laev, N. Mallayev, G. Karimov).
Abu Raykhon Beruni compared Navruz with creation of the world. "It is possible to tell",- he wrote in work of "Osor-ul-bokiya" that Allah created this day, having set in motion the Universe, having forced to move fixed stars and having opened the world the Sun, as a result of steel the seasons hidden before, days and months which started considering are known. That is emergence of Navruz coincided with emergence of humankind on the Middle East. Navruz entered consciousness, outlook of the person; thanks to it, the person started perceiving the world and the nature. Celebration of Navruz as a reference point of the beginning of new year, seasons, months, days is of especially great importance. Navruz is a symbol of counting of time not only for farmers, but also cattle breeders, hunters [3, 12].
In the Middle Ages the new stage of historical development began. In socio-political, cultural and educational spheres of life, including, in carrying out holidays, there were serious changes. Commitment by the ancient holidays connected with the nature met serious counteraction. With introduction, Islamic religions came to life of the people of Central Asia also the corresponding holidays. Because of development of statehood in life of the countries and
their heads, traditions of carrying out ceremonial holidays amplified.
In Islam there are two main religious holidays - Kurbon-Hayit (the Arab name "iyd al Kabir", "iyd-al-adkho") - was celebrated within seven days -now three days (10-13 days of month of hijry-zu-l-hijja) and a small holiday of Ruza Hayit (the Arab name "iydas-sagir", "iyd al-fitr") - 3 days - 1-3 days of month shavval. The main maintenance of a holiday - reading a morning namaz in mosques, a remembrance deceased, reading the 1st sura of the Koran. In days Kurban-Hayit is made a hadj and sacrifice, and in days of ruza (post) at the end of the month Ramazan ceremonies "opening of a mouth", giving of alms are carried out [4, 42].
Another holiday of Islam - Mavlud - birthday of the prophet Mukhammad (the 12 th day before a month robbit)? In day Mavlud say prayers, render praise to the prophet, read religious verses, distribute gifts and alms. For example, on the eve of a holiday (arafa) neighbours treat each other with pilov, congratulate on a holiday. People put on clean, new clothes, visit relatives, especially elderly and sick. These days are declared in the days of rest therefore walks, celebrations are considered as a component of Islamic holidays.
The country people which are directly connected with the nature, especially carefully keep traditions of celebration Navruz, Sadah, Mehrjon. Data on Navruz, it was so noted above, remained in many sources of an era of the Middle Ages. It is "History" (IX century), works Masuly "Muruj az-Zakhab" (X century) Hakeem Termizi "Solnoma ("Chronicle") - IX century; Abu Bakhr Mukhammad ibn Jafar Narshakhy (899-959) "History of Bukhara", Abu Raykhon Beruni (973-1048) "Osor-ul-Boki-ya", "Geodesy", Abulkosim Firdavsi's (934-1025) "Shokhnoma", Oumar Khayyam (1054-1131) "Navruznoma". Beruni and Omar Khayyam's works with the scientific approach are distinguished from them. Judgments, proofs about traditions of celebration of Navruz are given in them. Both scientists
connected Navruz with updating of the nature, emergence of the first greens after winter months, updating of a ceremony of pyrolatry and its transition to the state religion [3, 24].
In the X-XII centuries, Navruz as a public holiday started being celebrated In Khurasan, Movarounna-khre, Khorezm and Fergana valley. In celebration of Navruz, Sadah many ceremonies, games, spectacular representations from Zoroastrianism remained. Especially at celebration of Sadah the legendary scenic image of Asha Dakhak was shown, lit fires, smeared pigeons with fuel oil, let out predators.
Researcher U. H. Karabaev was poring over the holidays, ceremonies, feasts, weddings, connected with the life ofAmir Temur, his children, grandchildren, public and religious holidays.
In the sources reflects the celebration of Navruz in the gardens of Samarkand, the service at the Mausoleum Konigul, holidays on the great square Oksaray in Kesh, in the mountains of Tahti Korachi, on the banks of the Amu Darya, Syr Darya, Zarafshon, in the Palace of Akhsikent, on the hills of Kokand, and during the military campaigns of Timur feasts were celebrated in different places. In the celebrations participated by ordinary soldiers (soldiers), and involved ordinary people - farmers, artisans, pastoralists. That is, in the words of Ibn Arabshah, the people at this time had the opportunity to have fun, have fun, in one word, "relax". Craftsmen demonstrated their skills and exhibited their products. Artists showed the whole performances. Courts competed riders ("goat", "archers" and wrestling (Kurash)" [3, 29].
Ancient entertainments, shows, ceremonies changed with the customs and traditions created during a Muslim era, turned out a complete picture. However, generally holidays in particular Navruz, proceeded seven days. The program of a holiday consisted of several parts. The first part - celebrations, ceremonies, games, representations, connected (devoted) with fire, water, the earth, the nature, flowers. The second part - the ceremonies, representations connected with a commemoration of the dead. The
third part - preparation of traditional and sacred dishes of a food, drink ofa water-ice and other drinks. The fourth - games, jokes, competitions, representations.
At the middle ofXVI century - the end ofXIX century Seasonal holidays, ceremonies and traditions of that period were investigated by U. H. Koraboyev. It described holidays: the spring - Navruz, a holiday Sumal-ak, fly birds on fields, the first furrow, a festival oftulips, snowdrops, blossoms a quince, the song of a nightingale; the summer: festival of water, tea ceremony; the autumn: native wheat, harvesting; the winter - the first snow (the snow message), a cold season, kurultai, horse jumps, games. Also national shows are characterized: "Small sketches" (miniature): in Khorezm - "Tukva", in Fergana Valley - "The ridiculous story" (joke); Big representations: in Fergana "A big clownery" (buffoons), in Bukhara - "Chavka", in Khorezm - "Dangerous (risky) games", games ofWanderers.
At the end of the XIX century Central Asia was under the power of imperial Russia and was on the provision of a colony. It had impact on socio-political and cultural life of edge.
But in many places still celebrated Navruz. The ethnographer A. Shishov provided interesting data: In Samarkand all ceremonies of a meeting of new year remained (Navruz): 1) ignition of torches and procession with them to an aryk for water consecration (kind water); 2) bathing in an aryk; 3) dream desires; 4) water drink; 5) ceremony "a full kazan"; 6) cooking from chicken meat (or fowl); 7) exchange of colored eggs; 8) exit to a sublime place; 9) acceptance ofparts; 10) walks to the country, fight and other competitions. Navruz in many respects repeated Zoroastrianism on ritual and to spectacular actions, especially in regions ofSamarkand and Bukhara: ignition oftorches, water consecration, the coupon, dyeing of eggs - obvious to that the proof. In Samarkand, Bukhara, Isphah-an, Kokand, and also in the cities and kishlaks of the Khorezm oasis Navruz was supplemented with holidays "A red flower" (a tulip, poppy).
In the development of the national culture an important place belongs to the jadids. Furkat,
Bekhbudi, Sufizoda, Avloni Chulpon, Fitrat, Ham-za and other educators tried to change intellectual life, entered innovations into educational system, fought for education and general literacy of the people. For example, they started propagandizing through newspapers national traditions, tenor of life, ceremonies and holidays [4, 63].
However, with growing prohibitions, instead of Navruz and "Mehrjon" began to celebrate the collective wedding, a harvest festival. Preserved information about participation in these events of wits, comedians, and humorists. Although should admit that on the upgraded holidays to joke with each passing day it became harder and harder [3, 48].
In 1987 for ideological motives forbade propagandizing some cultural wealth, including holiday Navruz. Instead of it, it was offered to celebrate a holiday "Navbakhor". Some ceremonies, such as khashar, a remembrance of ancestors, improvement of graves, tried to replace new. However, the people did not accept innovations and continued to celebrate Navruz. Arrangement of the territory, adjacent to houses, clothing of new dresses, congratulations each other, an exit to fields and vicinities, preparation of sumalyak, game and fun proceeded. At last, the resolution on revival of holiday Navruz was accepted on February 28, 1989. In 1990 on March 21 Navruz was declared a national holiday and day of rest. The people apprehended this event with enthusiasm and deep-feeling.
The announcement of the Republic of Uzbekistan as an independent state has abruptly changed the socio-economic, spiritual and political life of the country and created opportunities for the revival of
not only the national holidays, but also its development and protection.
Conclusion
The researchers, leading the study of the national holidays in different historical epochs, argue that cultural heritage is an important factor in the spiritual development of a personality on a number of parameters:
First, the national holidays is the mass means of education, which contributes to the formation of the young generations qualities of patriotism, peace, friendship and justice.
Secondly, the national holidays, historical phenomenon, reflects the formation, the development of a nation or people and the main socio-political developments in different periods;
Thirdly, the national holidays is considered a means of healing, as it contains folk games, competitions.
Fourthly, being artistically aesthetic process, it serves as a tool to meet the artistic needs of the people and the basis for the development of aesthetic taste.
Fifthly, the national holidays performs an international function because it reflects the ideas of friendship and understanding of different nations and nationalities.
Organization of the expedition with archaeologists, art historians with the aim of studying large-scale historical and social importance of national holidays showed regional differences and similarities of phenomena of intangible cultural heritage, the need to take into account the features of the content and forms of embodiment, and in order to protect the national holidays, it is recommended to introduce it into the education system by enriching the academic disciplines of information on intangible cultural heritage.
References:
1. Mirziyoyev SH. M. Cooperation in the name of peace, enlightenment and creativity // Speech at the 43rd session of the Council of Foreign Ministers of the Organization of Islamic Cooperation. "People's word", - August 19, 2016.
2. Shamsutdinov R., Muminov N. Uzbekistan history. - Tashkent, 2013; 672.
3. Shodiev B. Navruz holiday. - Tashkent, Uzbekistan National Encyclopedia, 2001; 128.
4. Karabaev U. Uzbek national holidays. - Tashkent, 2002; 240.
