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6
УДК 94.11
Panjiev K.B.
TSPU, Head of the Department of "Musical Education "
Candidate of Art
UZBEK CEREMONY OF THE FAMILY
Annotation: This article provides information about family ceremonies, their performance and status
Keywords: family, ritual, month, song
Musician scientists classify the uzbek national musical creative examples into two groups according to their position in our life and aims.
A) The songs which are need for certain conditions and situation (familiar, seasonal, trade, religion sayings)
B) The music and songs, which are depend on the desired situation and with free btopic (songs, terms, lapars, yallas)
The first group contains the sayings which are depend on the process of trade, familiar ceremonies and the songs, terms, lapar and sayings. The following sayings are separately genre. On the problem of systematically doing the uzbek national song-producing creativity's production was accepted as a basic by uzbek musician scientists.
According to this uzbek national songs have been divided into two groups and one of them is called "the songs of certain process and the second one was classified as the songs of different themes".
They sayings, depend on the certain process reflects on the example of each sayings the development of society's certain degree includes social life, traditions and lifestyle, spiritual feelings and national traditions very artistically. So that, we can see that, national songs are depend on the certain circumstances' reflection and different condition and situation immediately.
It is appropriate to our target that, meaning on the aim of classifying and remembered the two chapters separately.
The national songs are many-layered meaningful, illustrated and magnificent. Firstly, scientific classification of them completely.
Uzbek familiar ceremony music have been taking shape by the many centuries and came till our life enriched the local people's spirit.
The specialists register that, social and natural events which get the main place in the local people's cultural lifestyle have been celebrating as different ceremonies.
In order that, one more meaning about the term of "ceremony"(marosim). This term implies "marsum" in Arabic term, that means "drawn out", "taken as", "became habit". "Marosim" means the great ceremony, which he ld by the great and many people.
The songs of ceremonies are depend on the separately according to the coming across, local features, figure of execution, aims and duties. Such kind of ceremonies mainly celebrated in familiar condition. That's why, they are called
"familiar ceremonies". The most important duties of familiar ceremonies are held by the target of training the generation by the national traditions. Customs and glorious trades. In order it demands according to execution shapes, separate some types and kinds.
According to that, the familiar ceremonies which are held during the life of the people may be divided into seven types.
On helding the great level of familiar ceremonies takes great place, certainly by the music and songs, which traditionally are taken part in them. No matter wedding ceremony or funeral, traditionally it includes the intonation.
Alla (lullaby). In uzbek families, when the new baby is born. According to the Islamic religious law, the name is given for him or her said "Azon" to his or her ears. The baby in that way. Firstly hears the music. When he or she is called by his or her name, he or she tries to look at the voce-coming place. In twenty or forty days (during the chilla's period) he or she begins feeling different voices. but his or her natural scales gets food from the mother's chest and the mother's feelings and features are spent to the baby. If the baby bothers of course, mother begins to sing lullaby in a law voice.
Sometimes, the mother sings the lullaby for stacking her most important feelings. In this case, the range is between quarta and quinta. There was registered different fulfillment of lullabies during to explore expedition across the Surkhandarya district. This condition may be depend on Fergana valley, Samarkand-Bukhara and Khorezm's local styles. So that, lullaby is sung on the condition of sleeping the baby in the cradle or hammock. The singer, mother, grandmother, aren't or sister submits her internal feelings too, sometimes submits the sense of missing. That's why in their poems you may notice the feelings, such as, missing being bored and memory. Such features reflect. Their music intonations in the quite lullabies. Women's folklore takes great part on them.
It is known from the historical sources the women in that area had used "chakmon" instead of "paranji". It had reflected the training of the children on bounding into the cradle till his or her teenager period.
The mother had reflected her all feelings by the intonation of the lullaby. Lullabies helped the children developing spiritually. In order that, there may be met the men's lullaby. It is fact that, from the ancient times the people of Kashkadarya and Surkhandarya had lived nomadically, and their lifestyle had been the reason for adaptation to some conditions. Firstly, the women remained their baby to their husband and had gone to the neighboring villages. They remained very long time and the husbands at home tried to sing "the men's lullaby".
"Cradle's wedding". From ancient times relationship between the parents or bride and groom were strengthen by the born of new baby, there was held the celebration and wedding on the with the hope of new happiness, new dreams by the friendship or relatives. This ceremony, by the agreement of the great people of the house at the end of the babies chilla period. This ceremony is called "Beshik to'yi" - "Cradle wedding" according to its character feature. Wednesday or Friday is chosen for spending on this ceremony in different districts of Uzbekistan.
The first part of the day the mother with her baby had been called on the preauses. The meaning of that visit was to get acquainted the baby with the previous scientists, holy people and saints, and to call out the baby "whose is that whom the pilgrims blessed and they themselves, wished that baby would be denied from accidents, misfortune, disasters and the death out of season. On the second part of the ceremony when the returned home, the great people of the family put the baby into the cradle and said: "The owner of this place has come, devils go away". This place isn't for you. It is .. ,'s (the name of the babyO. During the buonting the baby into the cradle "Beshik to'y muborak", "Welcome bolajon", "Mehmonimiz", "Beshik bog'i" sings wew sung in a mass traditionally. The volume of the size of quarta and quinta.
During the expedition around the regions of our Republic there was listened to the song "Beshik to'ying muborak" in Surkhandarya region Talimarjan district by the women in different ages. The grand's sons wedding of Ochil Eshmirzayev the ceremony was held and invited some women with the womens from the families of many children, and respectful people of this village.
During the process of the great women sang "Beshik to'ying muborak" the doing local and traditional superstions, which were turned out into the traditions.
"Beshik to'ying muborak". After bounting the baby the women made little circle and begin dancing. The song continuous as a saying and the participants added to the song's refrain. The national instrument "doyra" becomes chorus during the song. From the ancient times the oldwomen have been the main characters of ceremonies. This was reflected at their songs and music. "O'ynang, momo, o'ynang" - "Dance, granny, dance" saying. Ereybody added during the refrain.
"Sunnat to'y" is called among the people "hanta to'y", "bola qo'lini halollash" - to make the boy's hands' clean and ganglia to'y at some regions and it begins from the morning by crying the announcers. They rode a horse by the boy and cried "Invite to the wedding" and called the people. In some cases 3 or 4 men with high level voice were chosen and divided them the villages. Sometimes announcers were ordered to go with boys. The people who was invited to the wedding gave presents to them. They had given their presents to the boys whose wedding was that as usual boys at the age of 3-12 were celebrated their wedding. That ceremony was held in two parts. At the first part bahshis from the morning began singing their terms, songs, such as "Nima aytay", "Falonchinikiga to'yga keldim", "Dostonim bor meni", "Hur vatan seniki", "Bu ko'hna dunyo", "Mehmonimiz" and the epic poems such as "Alpomish", "Go'rog'li" terms from them and big wedding was celebrated by the relatives and neighbours and they sang a songs "To'ylar muborak", "To'ydir bugun yor-yor", "Hay yor-yor aylanay", "Kovushim" According to the owner's dreams there was held competition such as "Kupkari" kurash. The winner fighters horsemen tried to get the best prize if the wedding and showed their skills. There was given excellent gifts. Such as horse, rem, camel, sheep and etc.
The Bahshis and poets song different poems for being the guests happy. At
the second part of the ceremony there was held "qo'lni halallash marosimi (making the boy's hands clean)" ceremony. This ceremony was called suitable for the time between the morning and afternoon. After the ceremony the boy's parents and close people had given different presents.
Such way "sunnat to'y" ceremony was celebrated by the people as a familiar event.
"Muchal to'y". In great scientist Abu Raykhon Beruni's novel "Qonuni Ma'sudiy" there was said: the people of the East, such as Turks, Chinese's, make their years names of animals and set them in certain order. Each year is named by the names of animals. A human, who is born in this year, his or her year is called this year's animal. It is fact that, ancient people called the years by 12 animals. Such as mouse, cow, tiger, rabbit, fish, shake, horse, sheep, monkey, hen, dog and pig. They called twelve years as a one "muchal" and held the muchal to'y ceremony, when the boys or girls become 12 years. They declared their muchal name, according to the boy's or girl's born muchal year. Every muchal had come in 12 years. In ancient times, when the people were 13 years old, they called as a great person and they were permitted to make a new family or get married. This ceremony was celebrated as a wedding and called great happiness, joyment and event. In Surkhandarya region the wedding ceremony is held in two steps. As our ancient people chose the days "Wednesday and Friday as a holy day" and on that day they had taken the 12 years old boy to the graves of great saints and scientists and at the end of pilgrimage they cut the healthy beast, such as a sheep or goat and give them as a sacrificing. They read the verses from "Koran"| and buried the candles devoting to the spirits of great saints. In some regions such as in Boysun there was read the full verses of Koran. In the aim of training the child on the spirit of fight fullness for traditions, ceremonies, customs and events. This condition was the first part of the ceremony, the second part was held at the family. There were invited the close people, neighbors, and the child's who was 12 years old, sibling s were dear guests. There was cut the sheeo and coked different meals. They are served for the guests.
After having eaten the meal the executors of the ceremony take the owner of muchal to'y to the "circle and sang a song" Muchal to'yi muborak the song abo ut the animals of the muchals. The process of muchal animals were compared to the to'y bola's, good points, the cons were blackened. The music and intonation of the song was in a law structure and it was sung by the men and women in the different ages. There were made different sayings as from the animals, such as "To'y bugun", "Muchal to'ying muborak", "Omonlik, esonlik", "Isiriq", "Qoraqosh", "O'smalaring". It is the best evidence of our traditions long lasting and eternality that such kind of ceremony has been stepping and saving since centuries. The muchal to'y wedding is the ceremony of familiar kind of ceremonies.
