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УДК 316
O'raqova O.J. Andijan state medical Institute Teacher of the department of social and humanitarian sciences
Uzbekistan, the city of Andijan
Уракова О.Ж. преподаватель кафедра «Социально-гуманитарных науки» Андижанский государственный медицинский институт
Узбекистан, г. Андижан
THE PLACE OF THE JADIDS IN THE DEVELOPMENT OF THE UZBEK
EDUCATION
Annotation: This article deals with the place of Jadids in the development of Uzbek education
Keywords: jadid, reform, education, socio-political problems, idea of struggle
МЕСТО ДЖАДИДОВ В РАЗВИТИИ УЗБЕКСКОГО ПРОСВЕЩЕНИЯ
Аннотация: В данной научной статье рассмотрены место джадидов в развитии узбекского просвещения
Ключевые слова: джадид, реформа, образование, социально-политические проблемы, идея борьбы
An important place in the development of Uzbek enlightenment is occupied by the ideologists of the local elite, the Jadids, who represent the progressive part of the intelligentsia. They advocated the reform of old-school schools, innovations in everyday life and culture. Jadids sought to radically transform the school system, but relied on the religious nature of teaching, i.e. The innovations practically concerned only the method of instruction.
The leader of the local Jadids, M. Behbudi, wrote: "We must reform the schools based on modern culture, workshops and everything that preserves the old
way of life." In his view, reform in education, radically changing the feudal-patriarchal way of life, will ensure the "normal" development of the local bourgeoisie. The latter tried to seize the levers of ideological influence on the masses and, using the people's aspiration to enlightenment, declared itself an advocate of innovations and began to create means of ideological influence. Jadids began to publish their newspapers and magazines, through which they propagandized not only their ideas in the field of education, but also certain political and moral ideas based on the principle of reconciling science with religious norms of morality.
Ismayil Gasprinsky (1851-1914), a public and political figure, played a major role in the development of the Jadid movement in Central Asia. Widely educated, erudite, well-versed in Oriental languages and Oriental literature, he strove to modernize the Muslim countries of Asia, raise the cultural level of the population, and lift the prohibitions that hampered their further economic and cultural development. He visited Bukhara and met with the emir, inviting him to open a number of schools, using a new method of teaching, where along with Islam, secular science - geography, history, and mathematics - would also be taught. However, the emir did not support I. Gasprinsky's idea.
Soon, Jadidism is turning into a broad reformist movement throughout Central Asia. In the beginning, it developed as a cultural and educational movement and its main goal was enlightenment, as one of the ways to raise the cultural level of the people.
Enlightenment was an ideological trend of the XVIII-XIX centuries, based on the belief that the true causes of human disasters are ignorance, lack of culture and religious fanaticism. Prominent philosophers-educators of Europe were Voltaire, S. Montesquieu, J. Rousseau (France), as well as D. Locke, D. Collins (England), etc. The Enlighteners advocated freedom and civil rights of man.
The common thing that unified the Jadids was open support and protection of education, freedom, the improvement of the norms of morality and morality, the struggle for civilized life forms, the desire to improve the life of the people.
Jadids of Central Asia were the successors of the rich ideological heritage of progressive Central Asian figures of science and culture, such as A. Navoi, Bedil and Mashrab. So, the main force of the country's progressive movement Ahmad Donish saw in the enlightenment of the people. He criticized the rule of the Emir of Bukhara, the idle life of the rich strata and the higher clergy. "Everyone," said A Donish, "must work and live on the means received from his own labor." He called for learning and mastering knowledge.
The Jadids were well aware that it was not enough to enlighten the people, to raise its culture, but it is also necessary that it gain faith in its forces, its capabilities. The educational activities of the Jadids are increasingly going beyond pure enlightenment and are entering the path of active struggle against oppression and humiliation of human dignity. They begin to advocate for democratic transformation and become the pioneers of the liberal-democratic movement in the country.
The main reason for the economic and cultural regression was the colonial oppression and ignorance of the people, which is not allowed to develop the existing regime. Many of the Jadid followers visited foreign countries and could compare the level of education, culture and science. Their main dream was the spread of the achievements of the world civilization in the Turkestan region in the field of education, science and culture.
However, for the Jadids, the unfavorable confluence of historical events made it impossible to head the struggle against tsarism in a liberal democratic way.
Turkestan Jadids showed true heroism in the creation of the periodical press in the region on the eve of the First World War. In a short period they produced 15 titles of newspapers and magazines. With the approval of the Governor-General of Turkestan and the approval of the Russian Tsar since 1905, the Jadids are beginning to publish a new newspaper called "Urta Osiyoning Umr Gusorligi." At the beginning of 1906, under the editorship of Ismail Abidi, the newspaper "Tarakkiy" was published, where a number of articles were published on the issues of reforming schools, national unity and cooperation of Muslims, solving social and political problems, etc. Naturally, the bold critical speeches of the newspaper did not suit the tsarist government, and therefore, on the instructions of the "white king" this newspaper, called the rebellious, was closed.
Source used:
1. Kuttner, Thomas (1975). "Russian Jadïdism and the Islamic world: Ismail Gasprinskii in Cairo, 1908. A call to the Arabs for the rejuvenation of the Islamic world". Cahiers du Monde Russe et Soviétique. 16 (3): 383— 424. doi:10.3406/cmr.1975.1247
2. Sahadeo, Jeff (2007). "Progress or peril: migrants and locals in Russian Tashkent, 1906-1914". In Nicholas B. Breyfogle, Abby M. Schrader & Willard Sunderland. Peopling the Russian Periphery: Borderland Colonization in Eurasian History. London: Routledge. ISBN 978-0-415-41880-5.
3. Абдирашидов, Зайнабидин (2011). Исмаил Гаспринский и Туркестан в начале ХХ века: связи-отношения-влияние. Ташкент: Akademnashr. ISBN 9789943373976.
