Uzbek family household traditions. Customs and traditions of the Uzbek people. National Uzbek holidays

Although the religion of the Uzbeks - Islam - allowed polygamy, the predominant form of marriage among the Uzbeks was monogamy. Polygamy existed only among the ruling elite of Uzbek society - the feudal aristocracy (with harems for khans and emirs) and among the wealthy sections of the population.

In the second half of the XIX century. under the dominance of monogamous marriage, not only among the old agricultural population, but also among the semi-nomadic Uzbeks, a large undivided family was widespread, which is a surviving form of the ancient patriarchal family community and formed as a result of the collapse of the latter. Compared with the ancient form, the composition of the undivided extended family has narrowed. In a large patriarchal family, several generations of relatives united, divisions were not allowed; in the second half of the 19th century. such families among the Uzbeks were already exceptions. The disintegration of a large family began in the distant past, but it proceeded slowly, and this process by the beginning of the 20th century was over. was not completed. After the accession of Central Asia to Russia, under the influence of the development of commodity relations and elements of capitalism, the process of disintegration of large undivided families accelerated. The undivided family existed for the longest time in a rich environment, where economic interests prevented the division of the family. By this time, divisions of brothers after the death of their father had become common among wide circles of Uzbeks; it happened that the sons stood out even during the life of the father. The separation of married sons began with the separation of the eldest son; this was usually carried out at the marriage of his eldest son, i.e., the first grandson of the head of an undivided family. Thus, the distinguished family was complex from the very beginning - it consisted of two married couples of different generations: a father and his married son. Sometimes, if the dwelling became too cramped, other brothers stood out at the marriage of their sons. The younger son, according to custom, remained with his father and after his death inherited the house and household.

If the separated family consisted of one married couple and her young children, then later, when the children grew up and got married, it again turned into a complex undivided family. The allocation was usually incomplete: only the dwelling and the “cauldron” were separated. The main property of the family - land, industrial or commercial enterprise - remained in the hands of the father, and the separated son continued to work on his father's farm, remaining economically dependent on him. More often, sons left their fathers among the poor, who had to send their children to work in other areas, where they sometimes settled.

Both the small and the large undivided pre-revolutionary Uzbek family carried many of the conservative features of the old patriarchal way of life. Under the rule of the head of the family, several generations of blood relatives, descended from one person, united. A large undivided family was distinguished by its isolation, patriarchal way of life, with the dominant position of men, the downgraded position of women, and the subordination of the younger family members to the elders. The eldest in the family, predominantly among the wealthy population, had two or four, and sometimes more, wives at the same time, and in such cases the number of family members sometimes reached several dozen people. In addition to the head of the family with his wives, often his brothers and wives, it usually included married sons and grandsons. The economic basis of the patriarchal undivided family was the common ownership of land, livestock and other means of production, which, however, were at the disposal of the head of the family. The food stocks of the family were also common, they ate “from one boiler” (bir tsozon). The dwelling of an undivided family was also common. In the conditions of Khorezm, for example, the estate (khauli) retained the character of the dwelling of a patriarchal large family. In the estates of the old type, along with a common large room, there were several living rooms for individual married couples with their offspring.

The internal structure of such a family rested on the authority of the elder, its head, who had unlimited power. The remaining members of the family, no matter how much labor they invested in the household, did not dispose of income and were obliged to unquestioningly obey the head of the family. All the women of the family were subordinate to the eldest in the family, she also distributed the household work among the women.

A typical feature of such a family was the lack of rights and seclusion of women, which led to their complete isolation from public life and social production. And although in poor peasant families, especially among the nomadic population, as well as in the families of small artisans, a woman, in addition to housekeeping, was engaged in silkworm breeding, spinning, cotton picking, cleaning kurak, providing significant economic assistance to the family, she still, according to Sharia law, did not have neither legal nor property equality with a man, and only acquired some independence in the house. The unequal position of women was clearly expressed in the division of inheritance. According to Sharia, the share of the son was equal to the share of two daughters, and the share of the wife was only one eighth of the property left by the husband. A prerequisite for marriage among Uzbeks at the beginning of the 20th century. was the payment of kalym (tsalin) by the family of the groom. The size of the kalym was determined by the property status of the families of the bride and groom. For those groups of Uzbeks in whose economy livestock played a large role, the dowry was paid mainly in cattle and was especially large. In agricultural regions, especially in cities, the dowry consisted of clothing, expenses for arranging a wedding and treating guests; part of it was paid in cash. Low-powered families had to save money for kalym and wedding expenses for many years. Therefore, men from such families could often marry only at the age of 30-40.

Before the revolution, as a rule, very early marriages were concluded, the usual age of those entering into marriage was 13-14 years old for girls and 15-16 years old for boys. There were cases of marriage of girls 9-11 years old.

The father controlled the fate of the children. He, at his own discretion and choice, married his sons, gave his daughters in marriage. The mother had only an advisory vote. The bride and groom were often the last to know about the upcoming marriage, their consent to marriage was not even asked. The obligatory demand for the payment of bride price often turned the marriage of children into an economic transaction of the parents. In some cases, the exchange of girls between families was practiced. This facilitated the expenses, since in such cases the dowry was not paid, but only a wedding toy was arranged. The custom of conspiracy of children in infancy was quite common. There were customs of sororat - marriage to the younger sister (boldis) of the deceased wife or bride - and levirate, when in the event of the death of the groom or husband, the bride or widow, regardless of her will, had the right and was obliged to marry the younger brother of the deceased.

Marriage ceremonies differed in some features in different regions and among different ethnographic groups of Uzbeks. They started with marriage. Upon its successful completion, the ritual "breaking of bread" was performed. After an agreement on the size of the kalym, the timing of its payment and wedding expenses, an engagement took place, accompanied by refreshments. After the final payment of the kalym, they arranged a "big feast", that is, a wedding. At this time, the Muslim marriage ceremony (“nikou”) was also performed.

Wedding rituals, inherited from the distant past, had the character of magical actions. To protect the young from the evil eye and evil spirits, she was cleansed by fire: the bride was transported through a blazing fire (among the Uzbeks of the Ferghana Valley), circled around him in the yard or brought to the fire, holding a large embroidered veil over her head (Tashkent region). Special rituals were supposed to provide the young couple with well-being (the young were showered with sweets, silver coins), a bright life (they were forced to look in the mirror), numerous offspring (the young were seated on the skin of a ram, children were put on their knees, they treated the young couple with boiled eggs). Wedding ceremonies were performed in the evening. After their graduation, in most areas the young (kelin) was transported to her husband's house; the next day, the ceremony of “opening the face” was performed - showing the young new relatives and neighbors.

In some Uzbek tribes, the young couple began their lives in the bride's house. The wife stayed with her parents for more or less a long time, and the husband came to her furtively, at night. He was met and escorted to his wife by her close relative - the wife of her brother (yang). It happened that the young moved to her husband, already having children. During a separate life, the young performed the custom of "avoidance": they were not supposed to show themselves to each other's close relatives. In this form of marriage, which existed among the Uzbeks, it is impossible not to see remnants of matrilocal marriage that persisted until the beginning of the 20th century. under the influence of the difficulties that the payment of bride price and preparations for the wedding, with its enormous expenses, represented.

In the bride's house, the yanga and other relatives of the bride provided special protection to the groom, and in the house of the young one, one of his older relatives was appointed the "planted mother" of the young couple (murunduts-ene in Khorezm, she in southern Uzbekistan). This woman introduced the young - kelin - to a new home, introduced her to the circle of women of the new relatives; she was considered a second mother to the young woman and her husband, and her husband was considered their second father. The young showed respect to their "she" as a mother, and her children were treated as blood brothers and sisters. Moreover, if a murunduk-ene had a daughter, and a young one had a brother, then they were considered brother and sister (Khorezm).

Modern marriage and family relations among Uzbeks are one of the clearest indicators of the profound progressive changes that took place in Uzbek society as a result of the October Revolution. New Soviet laws on the elimination of harmful and conservative patriarchal-feudal customs of the past ensured the transformation of family and marriage relations. The most important of them were the decisions to establish the socio-legal and economic equality of men and women, as well as the prohibition of the humiliating customs of kalym, forced marriage, polygamy, marriage of minors - all that manifested in the past the disenfranchised and oppressed position of Uzbek women. Soviet law recognizes monogamy as the only form of marriage, prohibits underage marriages, and sets the minimum marriageable age at 18 years.

Fighting for the actual exercise of their rights, many women in the first years after the revolution began to throw off the veil - a symbol of enslavement. The first Uzbek activists, workers of the women's departments created under the central and regional organizations of the Communist Party, involved women in handicraft and farm laborers' agricultural artels, women's clubs, and women's cooperative stores. In 1927, in the fight against the old way of life, the slogan “khujum” - “offensive” was put forward, calling for a resolute rejection of women from the veil, for the active eradication of feudal-bai remnants and for attracting women to social production. This movement, in spite of the fierce resistance of the reactionary clergy and bais, assumed a mass character; many Uzbek women at crowded rallies publicly threw off their veils and threw them into blazing bonfires.

The reorganization of the entire life and worldview of the Uzbek people, the fundamental changes in the economic, legal and social status of the Uzbek women caused profound changes in family relations and in the entire household way of life of the family. Both in industry and in agriculture, women have created favorable conditions for work. Equal wages for male and female labor are guaranteed everywhere. Universal compulsory education of school-age children was the basis for raising the general cultural level of women, broadened their horizons and opened up wide opportunities for them to generalize to various types of highly skilled labor. Many Uzbek women who received higher education became scientists, doctors, teachers; many have become public and political figures, have been elected deputies to the highest Party and Soviet bodies, and are directly involved in the government of the country.

The process of development of new forms of socialist way of life, of overcoming the bad habits of religious and patriarchal survivals took place gradually. In the first decades of Soviet power, in the mass of the population, marriage was performed with the performance of almost all wedding rites, in accordance with the old norms, up to the payment of bride price, however, after its prohibition, already in a hidden form. Back in the 1920s and 1930s, marriages at an early age were common, and family marriages were often practiced at the request of the parents.

At present, marriages in Uzbekistan are concluded according to the mutual inclination of the young. Boys and girls, working in the same organization, in an institution, in factories, on a collective farm field, meeting at school, at leisure in cinemas, theaters, in clubs, have the opportunity to personally communicate with each other. Many old remnants are quickly eradicated, there is an active departure from all the conventions and restrictions associated with the old way of life. Often marriages are between representatives of different nationalities.

In some families where the parents still observe the old rites, they sometimes try to arrange the marriage of the children at their own discretion, but in most cases their role is now limited to only advice. It depends on the will of their adult children whether to agree or refuse. In those cases when parents try to force their children into marriage or categorically refuse their consent to marriage for love, young people act decisively and defend their rights, relying on Soviet laws.

Along with the recognition of the obligation to register a civil marriage, a part of the Uzbek population, in addition, performs a Muslim marriage (nikoh). In the organization of the wedding, there are both the old wedding ritual (eski tui) and the new one (yangi tui), which arose in Soviet times. A wedding, according to the old traditional custom, is still managed by a certain part of the collective farm peasantry. However, the rites that accompany it are rethought, simplified, and completely outdated are not performed.

Young people, with rare exceptions, have a negative attitude towards the rites of the old wedding and agree to perform them only to please their parents and elders, not wanting conflicts with them.

The new wedding, which occurs mainly among workers, employees, intellectuals, including rural ones, is becoming more widespread every year. Firmly established new wedding customs do not yet exist, they vary at the discretion and desire of the organizers of the wedding. The modern wedding toy is essentially a simple celebration with refreshments, where everyone has fun, celebrating a joyful event in the life of the young. The wedding is accompanied by music, singing, dancing. Often professional singers and musicians perform. In addition to relatives, the closest neighbors and workmates of not only the bride and groom, but also their families are invited to the wedding. The guests give gifts to the young. Usually they give gifts to the groom's parents immediately upon arrival, as was customary. New is the solemn presentation of gifts during the toy to a young couple from work mates.

And at present, the wedding is associated with large expenses for wedding feasts, for gifts that the groom's side gives to the bride, her parents, and next of kin. The bride's family also bears significant, although smaller, expenses, sending gifts in return to the groom and his relatives. The bride's family also spends a lot on dowry. Usually its main part is made up of clothes, embroideries and carpets, but now, especially in cities, along with them (and sometimes instead of them) furnishings are included in the dowry: a wardrobe, wardrobe, table, chairs, bed, etc.

Having received equal rights with a man in everything, including the dissolution of a marriage, many Uzbek women who were married off against their will before the revolution used their rights and separated from their husbands on their own initiative. At present, an Uzbek woman does not tolerate ill-treatment either from her husband or from his relatives, and, if it is impossible to get along with them, she exercises her right to divorce.

The new social skills that developed in Soviet times are also transferred to family life. The modern Uzbek family is built on the equality of its adult members engaged in social work, on friendship and respect for each other. The wife, along with her husband, is the mistress of the house, together with him she solves all family issues and household affairs of the family. She brings up children, participates in solving issues related to their future - study, marriage, marriage. In many families, the wife, and not the husband, as it used to be, became the custodian and manager of money. One of the most characteristic features of the modern Uzbek family is the establishment of previously unprecedented comradely relations between spouses. Often, working together with his wife in production, the husband takes on some of the household chores that previously lay exclusively with the woman.

Relationships have changed not only between spouses, but also between parents and children, older and younger. Now all the children in the family usually receive an education, they are trying to create good conditions for learning. Educated children enjoy great prestige and respect in the family. They are proud of them, elders turn to them for advice, listen to their opinion.

Before the October Revolution, the obligation to support the elderly parents lay exclusively on the sons, now it equally applies to daughters.

At present, a woman, earning and independently managing her earnings, is no worse than a man in a position to provide for her elderly parents.

Soviet and party organizations, the Komsomol and the school, the progressive public are actively responding to relations between family members. If the rights and interests of any of them are infringed in the family, the Soviet public condemns these cases of violation of family ethics and helps to stop and eliminate the conflict.

Having lost her husband, the wife usually becomes the head of the family, in contrast to the old situation, when a woman, having become a widow, according to the custom of the levirate, was obliged to marry her husband's brother, or fell under the guardianship of her brother-in-law, son or some relative.

In the process of development of new forms of life, not only new family relationships are formed, but the whole structure of domestic life changes, there is a deep process of breaking old family relationships and forming new ones.

Changes also affected the structure of the family. Already on the eve of the revolution, as mentioned above, the process of decomposition of the large family structure began, which was expressed in the more frequent divisions of the family. At present, the small family has become the main form. The economic dependence of adult children on their father disappeared; young people have a full opportunity for independent existence. Participating in social work, everyone has his own specific income - an independent budget - and can provide for his family.

It has already become optional for married sons to live with their parents, although such undivided families still exist in rural areas.

In everyday family life, new traditions and customs arise and develop, which correspond to the modern way of life of Uzbeks.

In addition to toy on the occasion of the marriage of a son or daughter, now, as before, a family celebration is held on the occasion of the birth of the first child. This holiday, which has long been called begiik-tpuy - the holiday of the cradle - has changed in its content. In the past, beshik-ty, associated with a number of magical rites, was a holiday specifically for women - men did not participate in it. According to tradition, the cradle and dowry for the newborn was supposed to be prepared by the maternal grandmother. On the appointed day, she, along with relatives and neighbors (20-30 people in total), walked in a solemn procession to her daughter's house, carrying a smartly decorated beshik with all its attributes and children's clothes. Grandmother also gave gifts to the parents of the newborn, she also delivered all the food necessary for the treat. Those who came with her brought cakes, fried dumplings, pies. In the evening, after the departure of the guests, they performed the ceremony of placing the newborn in beshik.

Many women even now, according to the old rules, arrange beshik-toy for the first child of their daughter at their own expense. But many, especially in cities, do not perform the old rites, and instead of a beshik, they give a crib or stroller.

Very often, in addition to the beshik-toy arranged by the grandmother, the parents themselves celebrate the birth of their first child with a family celebration, inviting close friends, good acquaintances, and colleagues. Men and women feast together. Often, parents solemnly celebrate the birth of not only the first child, but also subsequent children.

New in family life is the annual celebration of children's birthdays (tugilgan buy).

An exceptionally important event in the Uzbek family used to be the rite of circumcision (sunpat). Its implementation was associated with large material costs for the obligatory crowded toy, after which many families could not pay off their debts for years. Of the old religious rites, the rite of circumcision is more than others. However, the negative attitude towards this rite is becoming stronger.

Traditional Muslim and some pre-Muslim burial rites are also preserved. Some Uzbeks still observe the Muslim custom of burial - the deceased is wrapped in a white shroud and buried without a coffin, placing the deceased in a special lauad chamber so that the earth does not fall on him. The custom of mourning zeal (sadr) is observed less and less often, during which relatives, crying loudly and wailing, tore their hair, scratched their faces, went into a frenzy, sometimes losing consciousness. Still performed, albeit in a simplified form, is the rite of davra-purification of the deceased from sins by symbolically selling them to the imam of the mosque or the gravedigger. Reduced expenses for funeral feasts and commemoration. There are civil funerals - in a coffin, with music, wreaths, with a civil memorial service. In the funeral and seeing off the body at the cemetery, contrary to Muslim tradition, sometimes women, relatives of the deceased, also participate.

Often, both old and new customs are observed in the family.

In modern Soviet conditions, in addition to narrow family events, events related to studies, success in the work of family members, as well as Soviet holidays are widely celebrated. Parties are held to mark the end of school or university, the receipt by a family member of a government award or an honorary title. Instead of celebrating Nauruz, it is customary to celebrate the New Year on the night of January 1, although until recently the celebration of the New Year was mainly of a public nature and was held only in groups, at the place of study or work.

In urban and in some rural schools, it has become a custom to arrange a Christmas tree at school. Now a significant part of the Uzbek intelligentsia, workers and employees have transferred this custom to their families.

Despite the preservation of many traditional features in folk life, both public and family, this life has undergone fundamental changes during the years of Soviet power. New relationships find their expression in it, new traditions are formed. Preserving the national flavor, the modern way of life of the Uzbek people was imbued with the moral foundations of a socialist society.

A country with a long history, its original culture was formed at the dawn of civilization. Traditions of the people- the invaluable experience of the ancestors, which has come down from the depths of centuries. Compliance with them has always been the duty of everyone, regardless of gender, age and social status, because only by appreciating the past, a person can be confident in the present and calmly look into the future.

Agree, because all the rites and rituals have an absolutely practical meaning, although we understand it, alas, not the first time.

Ceramics. The production of pottery in Central Asia was one of the most developed areas of production. The most common forms of pottery were glazed and dry pottery, which had their own local characteristics. To this day, the largest centers for the production of pottery have survived, such as Rishtan, Gijduvan, Samarkand - Gurumsaray, Urgut, Shakhrisabz, and Tashkent.

Engraving. Modern masters working with brass and copper produce high-quality engraved products from these metals. The outstanding masters of this business are the masters of Bukhara, who are distinguished by the subtlety and richness of the created images.

snuff boxes
The production of various vessels and other household items from pumpkins, often with original artistic decoration, exists among many peoples of the world. In Uzbekistan, various items are also made from pumpkins, but sock-snuffboxes, which are made from specially grown pumpkins, have gained particular popularity.

Toys. Fine plastic art in ceramics of Uzbekistan is represented by traditional toys of fabulously zoomorphic content, figurines, genre souvenirs, very popular among the people. Having seen ceramic toys at least once, it is impossible to forget them.

Knives
A small but very peculiar branch of artistic metal processing in Uzbekistan is the art of making knives with a pointed blade, which is put into a leather case, decorated with metal overlays, embroidery, appliqué, painting. Such knives are called guldor pichok, which means a smart, decorated knife. Their forms are varied.

Of the ancient centers for the production of artistic knives, Chust in the Ferghana Valley and Khiva in Khorezm retain their importance.

fabrics. The art of designing artistic fabrics in Uzbekistan is a truly outstanding phenomenon of folk art. It combines in an amazing way the high traditions of ancient folk art with a lively sense of modernity. The art of decorating fabrics, as in a wonderful chronicle, reflected the historical periods of its complex centuries-old history, imprinted the work of many thousands of talented craftsmen and artists.

Chasing
Copper-chased products have long been popular among the local population. In addition to their utilitarian value, their decorative qualities were valued - chased copper utensils were exhibited on the shelves of open built-in wardrobes as part of the decorative decoration of a dwelling.

The most famous were the products of the Bukhara and Khiva chasers, which are distinguished by the beauty and plasticity of the form, the rigor and sophistication of the motifs of the ornament, and the depth of the coinage.

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Features of national hospitality

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Beshik-tui

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Khatna-kilish - Sunnat-tui

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Fatiha-tui

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Wedding

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Morning pilaf

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Mahalla

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Each country welcomes guests in its own way, but few places have special traditions and even rituals for this. In Uzbekistan, hospitality is one of the most ancient traditions and customs that have survived to this day.

Hospitality not only reflects the respect of Uzbeks for their guests, it is a kind of law for every Uzbek family to receive a guest with all the necessary honors, no matter how much a person has a great weight in society and position. To important guests, of course, even more honor is expressed.

The ancient custom of hospitality has become important for the Uzbeks since the time when there were nomadic tribes and when people went on a long journey in order to find the best place for their tribe or community. Then, throughout the journey, honors were given to such a person, because he risked going on a long journey, alone, and he deserves great respect.

That family in Uzbekistan, which receives guests badly, is not worthy of respect, and members of this family can only bring shame to all other relatives. It is very bad if it turns out that the guest was received not according to tradition.

In each family, the owner of the house himself chooses a place at the table for guests, and only after that he and his family members sit down at the table. It is not customary to plant the most honored guests near the entrance or near the door. Traditionally, several generations live in one house in Uzbekistan and, of course, the oldest generation is treated with great respect.

Women and men sit at different tables, but this custom is currently preserved only in some villages. In the city, a large table is usually set up, which can accommodate both guests and the whole large family. Guests usually shake hands with men, and women are given a deep bow, as the keeper of the hearth and warmth in the house.

They always come to visit with souvenirs for adults and sweets for children. However, it will be a big mistake and an insult to the whole family if you refuse an invitation to dinner or lunch. You can start a meal only after the owner of the house reads a prayer at the table.

These are not the only traditions that have been preserved today in Uzbekistan. A lot of customs in Uzbek families are associated with the birth of children, with weddings, and also with funerals.

As soon as young people in Uzbekistan reach the age when they can marry, parents start thinking about how to find a suitable match for their children. Young people are now free from prejudices and therefore parents give them the opportunity to decide on their own with whom to go through life. However, such rules were initially observed that parents looked for couples from a worthy family for their children.

Not a single wedding in Uzbekistan begins without the matchmaking and engagement taking place. Usually, the most respected women from the groom’s family come to the Uzbeks to woo a young girl, because women can better understand each other, and they themselves know how to approach the girl’s mother and the bride herself with such questions. After consent is given to formalize the marriage the day of the wedding is set. During the matchmaking, the groom's relatives give gifts to all the girl's relatives, and from that moment on, the young are considered engaged.

The Uzbek wedding itself is associated with a large number of different customs and rituals that are strictly observed. It is necessary that marriage be concluded both before God and before society. As a result, for the young, a mullah is first invited, who reads a prayer, blessing the young for a life together. After that, the newlyweds are already sent to the registry office in order to legitimize their relationship in front of all people and officially become husband and wife.

Weddings among Uzbeks are always numerous and up to three hundred people can gather at the festive table. It is the festive table that is the most obligatory for the Uzbek wedding. The groom's parents always make the largest and most expensive gift - a house or apartment for a young family so that they can live separately and start their new life.

The parents of the bride must fully furnish the housing for the young with everything necessary. This, of course, requires a lot of money, but in the case of a wedding, funds are usually not considered and each party does everything that is necessary.

When a young wife comes to her husband's house, this event is accompanied by many rituals related to the fact that young people can enter the new house clean and start a new life from scratch. The second day of the wedding is also full of various rituals. The second day is marked by the fact that the young wife finds a new home and enters her husband's family. The husband's relatives give the girl many gifts and bless her for a happy life.

Another significant event in Uzbekistan, which is accompanied by many rituals, is the birth of a child in a young family. To celebrate the birth of a baby come on the fortieth day after his birth.

On this day, a large number of guests gather, and everyone brings gifts for the baby: sweets, diapers, all things necessary for the child, toys.

The oldest women gather in the children's room in order to perform the first swaddling ceremony on the baby, while everyone else celebrates this day at the festive table. The whole ceremony of the holiday ends with the fact that each of the guests is allowed to see the child, and each gives his gifts.

Of particular importance for the family is the birth of a boy. For Muslims, circumcision is obligatory, which must be performed before the boy is nine years old. This ceremony is accompanied by the gathering of guests, a festive table and fun after the circumcision ceremony is performed. The oldest men who came to the circumcision ceremony bless the boy.

Each ritual is of great importance for the Uzbek people and each family honors the traditions of these rituals, despite the fact that today in many countries some traditions and family values ​​\u200b\u200bare starting to depart.

Student 11 and school number 7 Yulia Nikolenko

Uzbek customs and traditions.

The main features of the character of the Uzbek family are hospitality and traditionally respectful respect for the elders. Uzbeks usually live in large families, consisting of several generations, so large houses on the ground are preferred. A significant place in everyday life, as an element of hospitality, is the tea ceremony. Moreover, brewing tea and pouring it to guests is the exclusive prerogative of the owner.

It is customary to always accept invitations to lunch or dinner and arrive on time. Going to visit, it is advisable to bring souvenirs or sweets for the host's children. Handshake usually only with men. Women and persons sitting at a distance are greeted by placing the right hand on the heart and accompanying this gesture with a slight tilt of the head. During a handshake, people are traditionally interested in health, the state of affairs at work and at home.

In rural areas, when a guest arrives, women usually do not sit at the same table with men, so as not to interfere with their conversation. It is not customary to admire the beauty of women and pay close attention to them. Shoes are removed upon entering the dwelling. It is necessary to occupy the place indicated by the owner. Moreover, the farther it is from the entrance, the more honorable it is.

Nowruz.

At all times, among the most joyful events in people's lives was the arrival of spring. It was celebrated in different ways by different peoples. But everything is like a celebration of the rebirth of nature, the triumph of life, hopes for a generous harvest year.

Such is the beautiful spring holiday of Navruz, which still exists on the ancient Uzbek land, is celebrated on March 21 as a national holiday.

Navruz translated from Farsi means a new day - the largest of all the holidays of worshiping the Sun and fire, celebrated three thousand years ago according to the solar calendar on March 22 - on the day of the spring equinox. They prepared for it for a long time, and sometimes the celebrations lasted a week, or even more. Everything depended on the welfare of the people. Here is how the ancient Greek chronicler Strabo described the celebration of Navruz: “In the most ancient, ancient times and to this day, the inhabitants of Mesopotamia gather on this day in the Temple of Fire - this is the most revered holiday, when merchants close their shops, artisans stop working. friend with those drinks and foods that the fire has touched."

And in our time, at the end of the twentieth century, Navruz is celebrated as a holiday of spring and labor. It is fun and joyful. Karnai and Surnai invite residents of villages and cities to the holiday from early morning. Celebrations usually take place in the bosom of nature, in parks of culture and recreation, in stadiums and squares. This is how Navruz is celebrated, for example, in the Ilyichevsk district of the Syrdarya region. Navruz begins on the eve of March 20 with the election of the hostess of the holiday - Bahor Khanum - Spring. Of the many applicants, they choose not just the most beautiful girl, as is customary at beauty contests, but also a hard-working, smart, cheerful girl. At another competition, Dehkan-bobo is selected - the grandfather-Farmer. It can be an aksakal and a young man. On the third - Momoer - Earth. All three, dressed in colorful national clothes, open the holiday on March 21. In a car decorated with flowers, Bahor-khanum, Momoyer and Dekhkan-bobo, accompanied by musicians with karnays and surnays, drive around the streets and invite residents to the main square. And when the people gather, Bahor Khanum congratulates everyone on Navruz. Then, together with Momoer and Dekhkan-bobo, Vesna plants trees.

According to ancient custom, each participant in the holiday must fulfill three conditions. First, plant flowers and at least three tree seedlings. Secondly, set yourself up for good deeds and joy. Reconcile with those with whom you were in a quarrel. And thirdly, strive to live in a new way, honestly and with dignity.

Equally important is given to treats. The spring dastarkhan is rich and varied: there are also oriental sweets here - nisholda, similar to sour cream, but having nothing to do with it. The smell of a blooming spring garden hovers over the molten sweet frost of nisholda, melts in your mouth. Cook-samsa - stuffed pies with all kinds of greens. If you break it, it will blow with fresh spring aromas. But in the highest honor is sumalak, a dish cooked in huge cast-iron cauldrons from germinated wheat.

Songs of love and spring, competitions of poets and askiyaboz (witty people), tightrope walkers and maskharaboz (comedians) complete the joyful fun.

In many regions of the republic, on the day of the celebration of Navruz, they turn to literary and folk heroes. In Shakhrisabz (Kashkadarya), for example, you can "meet" Firdowsi and Beruni, Omar Khayyam and Mukimi.

In Samarkand, Registan Square is chosen as the place of celebration, where large theatrical performances are held. They are opened by artists disguised as medieval poets Navoi and Jami.

In Gazalkent (Tashkent region), tens of thousands of people gather at the city stadium, where a fabulous town-fair of yurts and light sheds is located. Skilled cooks prepare nisholda, sumalak. Music, songs, dances accompany the holiday.

In Kashkadarya and Samarkand regions, during the holiday, leaders of production, mothers-heroines are awarded awards, parents of newborns - birth certificates.

Navruz also had black years, when the adherents of "pure ideology" wanted to pass this holiday into oblivion, labeling it as religious.

However, scientists have proved that Navruz is by no means a religious holiday. It is associated with the solar calendar, which appeared among the peoples of Central Asia and Iran seven thousand years ago. According to him, the year began in the spring, on the day of the vernal equinox - then the Navruz holiday came, which had nothing to do with the Muslim New Year. The Muslim calendar is lunar. According to it, the new year begins in the month of Muharam, the first day of which does not coincide with the beginning of the new year - it shifts 11 days back every year.

Navruz is an ancient holiday that has come to us from time immemorial, symbolizing the renewal of nature. And it is impossible to erase it from the memory of the people who themselves created it.

Rites

The rites of the Uzbek people have evolved over the centuries as a result of a complex process of merging the cultural skills and traditions of all tribes and nationalities that participated in the ethnogenesis of the Uzbeks. They are very original, bright and diverse, they go back to tribal patriarchal relations. A large number of rituals accompany family life and are associated with the birth and upbringing of a child, weddings, and funerals.

A special role is played by rituals associated with the birth and upbringing of children (beshik-tuyi, hatna-kilish), marriage (fatiha-tuy, wedding). Often they represent an interweaving of Islamic ritualism with more ancient forms associated with magical practice.

With the adoption of Islam, many family and everyday customs were influenced by it, and Muslim religious rites entered the life of the Uzbeks. Friday is considered a holiday, which is celebrated in the cathedral mosque with a common prayer (prayer). Patriarchal customs continued to exist in public life, which was concentrated in the mosque, teahouse, bazaar and in which only the male population took part.

Beshik-tuyi

Beshik-tuyi ("wooden cradle") is a ritual festival associated with the first laying of a baby in a cradle. This is one of the most ancient and widespread rituals in Uzbekistan. Usually such an event is held on the 7th, 9th, 11th day from the birth of the baby.

In different areas, the ritual has its own characteristics and depends on the degree of wealth in the family: wealthy families usually celebrate this event widely, while families with low incomes spend it modestly. Beshik ("cradle") and necessary accessories for the baby are provided by relatives of the baby's mother. Cakes, sweets and toys are wrapped in a dastarkhan (tablecloth). Gifts are prepared for the parents of the baby, his grandparents. Richly decorated beshik, dasturkhans, gifts are loaded into the vehicle and together with the guests, accompanied by the sounds of surnaya, karnaya and tambourine, go to the parents' house.

According to tradition, the brought beshik is first taken by the grandfather of the baby on the right shoulder, and then transferred to the right shoulder of the son, who then takes it to the baby's mother. In the past, in order for all the thoughts of the guests to be pure and good, their faces were smeared with white flour. Guests are invited to the living room to a richly decorated dastarkhan (table) and while the guests are eating, listening to musicians and having fun, in the next room, in the presence of old women, the ceremony of swaddling a child and putting him in a beshik is held. At the end of the ceremony, guests come to the baby to look at him, present him with gifts and sprinkle parvarda or sugar on the beshik. This concludes the ceremony and the guests go home.

Hatna-kilish

Khatna-kilish is another ancient Uzbek rite sanctified by Islam (sunnat tuyi). This ceremony is performed in boys at 3, 5, 7, 9 years old, in rare cases - at 11-12 years old.

Sunnat is controlled by the public. From the moment the boy is born, the parents begin preparations for sunnat-tuya, gradually acquiring everything they need. A few months before the ritual, which is often also called "wedding" ("tui"), direct preparations for it begin. Relatives and neighbors help to sew blankets and prepare wedding gifts. All this is entrusted to women with many children. Before the ceremony, the Koran is read in the presence of the elders from the mahalla, the imam from the mosque and relatives.

The table is laid, after which surahs from the Koran are read, and the elders bless the boy. After that, the big "wedding" begins. Just before the “wedding”, the boy is given gifts in the presence of neighbors, elders, relatives. In the past, it was customary to give a foal, on which the boy was seated as a sign that from now on he is a man - a warrior. Everyone congratulates the boy and showers him with money and sweets, then all this continues on the female half.

On the same day, "tahurar" is held in the circle of women - laying blankets, pillows on the chest, which is usually performed by a woman with many children. A plentiful treat, including pilaf, completes the ritual action. According to tradition, after pilaf, a big fire is made in the courtyard in the evening, and people dance around the fire and arrange various games. The festivities continue the next day.

^ Fatiha-tui (engagement)

The marriage takes place with the permission and blessing of the parents and is carried out in several stages. When the son reaches adulthood, parents begin to look for a suitable girl for him. This process includes close relatives, neighbors, friends.

Having found a girl, maternal or paternal aunts come to the girl's house under some pretext to look at her, get to know her parents and the home environment of a potential bride. After that, neighbors and acquaintances ask about the family of the chosen girl. In case of positive feedback, matchmakers are sent.

One of the main procedures for marriage is "fatiha-tuy" (engagement or betrothal). The matchmakers set the date for the engagement. On this day, well-known old people in the district, the chairman of the mahalla, and girls gather in the girl’s house. After the intermediaries state the goals of their coming, the rite of "non sindirish" (literally "breaking the cake") begins. From this moment on, the young are considered engaged.

"Fatiha-tuy" ends with the appointment of the day of marriage and wedding. Each of the intermediaries is given a dastarkhan with two cakes, sweets, as well as gifts from the girl to the groom and his parents. Upon the return of the intermediaries to the groom's house, trays with gifts are taken from their hands and the ceremony "sarpo curar" (bride of gifts) begins. Dastarkhan is usually unfolded by a woman with many children. All those gathered are treated to cookies and sweets brought from the bride's house. This ceremony completes the betrothal ritual.

From the moment of "fatiha tui" until the wedding itself, the parents of the young people decide on dowry and organizational issues related to the wedding celebration. A few days before the wedding, the girl had a rite "kiz oshi" (bachelorette party), to which the girl invites her relatives and friends.

Wedding

The wedding ceremony traditionally plays an extremely important role in the life of Uzbeks and is celebrated especially solemnly. In the presence of common features, it has its own characteristics in various areas.

The main moment of the wedding cycle of the rite is the transition of the bride from the parents' house to the groom's house. On the day of the wedding, a wedding pilaf is arranged in the girl's house, which is prepared in the groom's house and sent to the bride. The same plov is arranged in the groom's house.

On the day of the wedding, the imam of the mosque reads the "Khutbai nikoh" (prayer for marriage) to the young, after which the young are declared husband and wife before God. The Imam explains to the young the rights and obligations of husband and wife. Usually, after making nikoh, young people go to the registry office to register their civil marriage.

On the wedding day, the bride puts on the groom's sarpo (clothes and shoes donated for the wedding), after which the groom and his friends go to the bride's parents for a greeting. After the groom returns with friends, the bride also arrives. Before going to the groom's house, the bride undergoes a ceremony of farewell to her parents. She is accompanied by close friends. They sing songs ("Ulanlar" and "Yor-yor"). From the meeting of the bride in the groom's house, the wedding begins.

At the end of the wedding, the groom accompanies the bride to the door of the room reserved for the young. In the room, the bride is met by a "yanga" (usually a woman close to the bride), the bride changes clothes and prepares to meet the groom, being behind a curtain ("gushanga"). After some time, the groom, accompanied by friends, appears at the entrance to the room and, accompanied by "yangi", goes to the curtain, where the bride is waiting for him. To enter the bride, he must symbolically redeem her from the "yanga", for which a bargain is arranged. After that, the bride and groom are left alone for the night.

Early in the morning the rite "Kelin salomi" (greeting the bride) begins. By the beginning of the ceremony, the groom's parents, all close relatives, friends of the groom and closest neighbors gather in the yard. Everyone takes turns approaching the bride with wishes, gifts and blessings. The bride is obliged to greet everyone by bowing low from the waist. Thus ends the holiday and begins family life.

^ Morning pilaf

The rite of the morning pilaf is held during the wedding ("sunnat-tuyi" or marriage) and at the commemoration (20 days and a year from the date of death). The organizers of the wedding appoint the day and time of the morning pilaf, having previously coordinated it with the public of the mahalla or the quarter committee. On this day, invitations are sent to relatives, neighbors and acquaintances.

In the evening, the ritual "sabzi tugrar" is held - chopping carrots, which is usually attended by neighbors and close relatives. After the end of "sabzi tugrar" all participants are invited to the table. Usually artists are also invited to sabzi tugrar. At the table, during the treat, the elders distribute duties among those present.

Morning pilaf should be ready by the end of the morning prayer - "bomdod namozi", because. the first guests should be its members. By the end of the morning prayer, the sounds of karnay, surnay and tambourine notify that the morning pilaf has begun.

Guests are seated at the tables and after making fotiha (wish), cakes and tea are served. Only after that pilaf is served in lagans (large dishes) - one for two. After the meal, the lyagans are removed, the guests again make fotikha and, having expressed gratitude to the host, leave. After they leave, the tables are quickly put in order to receive new guests.

Morning pilaf usually lasts no more than one and a half to two hours. All this time, invited artists perform songs. After the end of the morning pilaf, gifts are presented to honored guests - usually these are chapans (national men's robes).

The funeral pilaf differs from the festive pilaf in that the guests, having sat down at the tables, read surahs from the Koran and commemorate the deceased. The meal also ends with the reading of suras from the Koran. During the funeral pilaf, the artists are not invited, and the tables are set more modestly than during the festive pilaf. It should be noted that the festive plov and funeral plov are served only by men.

Holidays

The most important public holiday - Independence Day - is solemnly celebrated on September 1. Every year on December 8, Constitution Day is celebrated to commemorate the adoption of the new Constitution of independent Uzbekistan in 1992. As in many other countries, May 9 is celebrated as the Day of Remembrance and Honor.

The holidays associated with the end of the fast are widely celebrated - Ramadan-Khayit and Kurban-Khayit. Eid al-Adha is one of the most significant Muslim holidays. On this day, after the prescribed rituals, believers go to visit or host guests, help the sick, the lonely, and show mercy to their neighbors.

The Ramadan Khayit holiday is wonderful - a holiday of spiritual and moral purification. It begins at the end of the 30-day fast, which, according to Islamic law, falls on the 9th month of the Muslim year of the Hijra. On this holiday, it is customary to commemorate the dead, visit the sick, the elderly, engage in charity and other good deeds.

Cloth

The originality of the clothes of local peoples has long been determined by climatic, living conditions and tribal traditions. Back in the 19th century. clothing (robes, dresses, shirts) continued to retain archaic features: wide, long, one-piece, it fell freely, hiding the shape of the human body. Clothing was uniform: winter and summer, men's, women's and children's, it was close in shape and cut.

The traditional national men's costume consists of a warm quilted robe - chapan, tied with a scarf or scarves, a skullcap headdress, and boots made of thin leather. Men wore straight cut shirts, under and over dressing gowns. The robe could be light or warm, quilted on wadding. There were slits on the sides of the robe for ease of walking and sitting on the floor.

The robe-chapan was usually tied with a scarf or scarves. The festive national costume differs from the everyday one in the beauty and richness of the fabrics used, embroideries, etc.

Women's national costume consists of a robe, a functional dress of simple cut made of khan-atlas, and harem pants - wide thin trousers, narrowed at the bottom. The headdress of a woman consisted of three main elements: a cap, a scarf and a turban. A festive women's costume differs from the everyday one by the quality factor and the beauty of the fabrics from which it is made.

Children's clothes repeated the forms of clothes of adults. Along with common features, the clothing of each region or tribe had its own originality, expressed in the fabric used, the shape of the cut, etc.

^ Headdress (skullcap)

One of the most popular and ubiquitous types of folk arts and crafts in Uzbekistan has always been a skullcap - a hard or soft cap with a lining. The skullcap has become an integral part of the Uzbek national costume, entered the life and traditions of the Uzbek people.

The skullcap (from the Turkic "tyube" - top, peak) is the national headdress not only of Uzbeks, but also of other Central Asian peoples.

Skullcaps differ in types: men's, women's, children's, for the elderly. Elderly women do not wear this headdress. Children's skullcaps (kulohcha, kalpakcha, duppi, kulupush) are distinguished by the variety and colorfulness of fabrics, the splendor of tassels and balls, embroideries, sparkles and an abundance of amulets.

The most common forms of Uzbek skullcaps are tetrahedral, slightly cone-shaped. Skullcaps were made from two or more layers of fabric, quilted and reinforced with silk or cotton thread. The finished skullcap was embroidered with silk thread, gold or silver thread.

The art of embroidering skullcaps has long been owned mainly by women. The most common motifs decorating skullcaps include a floral motif, an almond-shaped "bodom" motif - a symbol of life and fertility. The "ilon izi" (snake's footprint) pattern, which plays the role of a talisman, is widespread in the ornament of skullcaps. No less popular were geometric patterns. Skullcaps created in different regions differ in shape, ornament and color scheme.

Chust skullcaps are the most popular in many regions of Uzbekistan. Duppi - the most common type of skullcaps in the city of Chust - is characterized by a black background and a white pattern in the form of four pods of pepper - "kalampir"; The band is embroidered with arches arranged in a row.

There are three types of duppi - rounded, tetrahedral-rounded and cap, elongated upwards. Chust duppi (black background and embroidered white pattern) are distinguished by the "coolness" of the ornament (full almond with a short and sharply bent tendril) and a significant height of the band.

Other varieties of skullcaps of the Ferghana Valley - "Sandals", "Akka ikki sum", "Chimboy", "Surkachekma", etc., are distinguished by the simplicity of their motives. Samarkand skullcaps are made using the "piltaduzi" technique. There are other varieties of skullcaps - the Urgut skullcap "kalpok", the Bukhara gold-embroidered skullcap, the Shakhrisabz skullcap "gilam duppi", the Kitab and Shakhrisabz skullcaps "sanama" and "chizma", "tahya", "taykha", "chumakli", "kush" - male and female Khorezm skullcaps. The most common ornament on skullcaps was a pepper pattern (a symbol of purity and detachment from everything earthly), crosses, tufts of feathers, a motif of a nightingale, birds (a symbol of higher wisdom), rose branches (a symbol of peace and beauty), inscriptions in sacred Arabic script, etc.

Mahalla

The traditional forms of public relations in Uzbekistan include, first of all, the mahalla - the neighborhood community, the "djura" men's associations, and the guild associations of craftsmen. The Uzbek mahalla has a thousand-year history and is the center of family, household and religious rites and holidays. Here, the rituals of their conduct are carefully preserved and passed on from generation to generation.

As a rule, mosques operate in traditional mahallas. The ancient custom of mutual assistance, hashar, has also been preserved. Using the hashar method, they help relatives build a house, improve their area, street, city. In sovereign Uzbekistan, the mahalla has become the guardian of the traditions of culture and morality of the Uzbek people, a mechanism of self-government of citizens recognized by law.

Today, the mahalla is a territorial association of families for the purpose of cooperation and mutual assistance both in individual development areas and traditional parts of cities, and in multi-storey buildings and streets of industrial cities. People of various nationalities live in peace and harmony in the mahalla. A network of more than 10,000 mahallas covers the entire territory of the republic and is an important link in strengthening civil society. The entire population of Uzbekistan perceives them as an effective form of organizing public life.

The law of September 2, 1992 determines that the bodies of self-government of citizens at the place of residence are gatherings. They elect a chairman (aksakal) and his advisers for 2.5 years. The coordinating body is the public non-governmental fund "Mahalla".

The Uzbek ethnic group is one of the most ancient and colorful on the planet, and the most numerous in Central Asia. The lands in the upper reaches of the Amu Darya, Syr Darya and in the foothills of the Tien Shan have always differed in their ethno-cultural component from other regions of Central Asia. Local residents already in the IV century BC. e. moved from a nomadic to a settled way of life, therefore, at the dawn of civilization, an original cultural and social structure was formed here, which changed little from the time of Darius and Alexander until the 19th century. Even the era of the Great Migration of Nations and the Turkic-Mongolian invasion could not break the unshakable foundations of local life. Only with the advent of Islam, certain aspects of Uzbek culture underwent certain changes, however, even it organically merged into the local culture rather than subjugated it.

The process of formation of the Uzbek ethnos is clearly visible already in the 11th century, when agricultural oases with a Turkic and Iranian-speaking population united into a single feudal state of the Karakhanids. The formation of the people as such was completed only in the 16th century, when nomadic Uzbek tribes invaded the central regions of Central Asia, united in an alliance led by the Sheibanid dynasty. From that moment on, the polyethnic Proto-Uzbek ethnos received its modern name.

Uzbek national clothes have remained practically unchanged since the beginning of the new era. Men wore and still wear straight-cut shirts, all kinds of dressing gowns, both light and quilted with cotton ("chapan"). Belts served and serve as an indicator of the social status of the owner - smart or embroidered, with silver patterned plaques and buckles, handbags and purses show the wealth of the wearer. Everyday belts, like the belts of the poor, are usually a simple long sash or a scarf wrapped around the belt, which often has a rather bright appearance. Uzbek men usually wear robes in rather gloomy colors, but here you can see both striped robes from nearby regions and richly trimmed robes with traditional embroideries. Pants are traditionally sewn wide, straight cut, slightly tapering downwards. Women wear dressing gowns, long straight dresses made of "khan-atlas", and harem pants, also of a wide cut. Moreover, there is a complex system of demonstrating the social or family status of women. Men's headdress is usually "kalpok", "dopi" ("duppi"), "sanama", "chizma", "takhya", "taykha", "chumakli", "kush" or "kulohi" (type of skullcap), women also wear headscarves, felt caps and turbans. Children's skullcaps ("kulohcha", "kalpakcha", "duppi", "kulupush") are distinguished by the variety and colorfulness of fabrics, the splendor of tassels and balls, embroideries, sparkles and an abundance of amulets. Moreover, skullcaps created in different regions differ in shape, ornament and color scheme.

Recently, the clothes of Uzbeks have undergone strong changes under the influence of European culture, so everywhere you can meet people dressed in the latest fashion. However, the famous Uzbek embroideries and embroidered clothes, metalwork and precious stones, traditional headdresses and carpets are still much more popular than European innovations.

In a large Uzbek family, usually consisting of several generations of relatives living together, there is a strict hierarchy. Relations in the home are built on the basis of unconditional submission to the head of the family and respect for elders. A woman in a local family occupies a dual position - on the one hand, she is the mother and wife of the head of the family, on the other, she is a subordinate and a husband and his father (or mother). Moreover, there is no discrimination here - this is an age-old tradition, based on the experience of living in difficult local conditions. Marriage age for a girl was previously considered 13-14 years old, today quite European norms prevail here, although cases of early marriage are not uncommon. Children are also universally loved.

Islam plays an important role in the social and family life of Uzbeks. Religion has determined and continues to determine everyday, family and ideological aspects of life, has a strong influence on political processes and art, on the whole way of life. A Muslim must five times a day at a certain time turn to God ("prayer"), during the month of Ramadan (Ramadan) observe a strict fast during the daytime, do not drink, do not smoke or eat food before sunset. From his income, a Muslim must voluntarily deduct part of the money ("zakat") in favor of the poor or for charitable deeds. It should mark the days of Muslim holidays and especially the Feast of Sacrifice (Kurban). But in the local tradition there are also some differences from the canons of Islam - the obligatory "hajj" (pilgrimage to Mecca) for the believer can replace visiting "holy places" ("mazars"). A special role is played by rituals associated with the birth and upbringing of children ("beshik-tuyi", "hatna-kilish"), marriage ("fatiha-tui" - engagement), wedding ("sunnat-tui"), cooking ("sabzi -tugrar") and so on. Often they represent an interweaving of Islamic ritualism with more ancient forms associated with magical practice. Cult ministers are especially respected here and participate in almost all the events of the country. Friday is considered a holiday, which is celebrated in the cathedral mosque with a common prayer (prayer). And at the same time, Uzbeks cannot be called fanatical Muslims - for all the versatility of local life, there is always a lot of secularism in it, and the religious tolerance of local residents is widely known outside the country.

One of the traditional forms of social structure in Uzbekistan is the "mahalla" - a neighborhood community, which is a vast community of close neighbors and relatives, usually uniting the entire settlement with mutual assistance ("hashar"), with its own mosque, local self-government, traditions and culture. The importance of "mahalla" is so great that it is recognized as the most important part of the country's local self-government.

One of the unshakable traditions of local life is hospitality. The ability to receive a guest is valued in Uzbek society much higher than the wealth of the table itself or the prosperity of the family. It is not customary to refuse an invitation to lunch or dinner; punctuality is a very important aspect for a guest. Going to visit, it is advisable to take small souvenirs or sweets for children with you. The hosts meet distinguished guests at the gate, greet them, take an interest in business and life, and invite them to come into the house. Guests are usually received in a spacious central room, or invited to go into the courtyard - the local climate allows for feasting in the courtyard for almost eight months a year. Shoes must be removed upon entering the premises. The table ("dastarkhan") is usually laid in the center of the room or, in the case of a courtyard, under trees or in another shady place. The guest must follow the instructions of the host, but here usually there is an eternal confrontation - the host also wants to please the guest! And in this case, humor and a polite attitude towards all participants in this, rather theatrical, process are highly valued. However, it should be remembered that places far from the entrance or gate are considered the most honorable. Women usually do not sit at the same table with men, but in urban areas this rule often does not apply. At the table, it is not customary to admire the beauty of women and pay close attention to them. But to take an interest in the affairs of the family and the well-being of its members is quite appropriate.

Any meal here begins and ends with tea drinking. At first, sweets, pastries, dried fruits and nuts, fruits and vegetables are served on the table, then there are snacks, and only at the end - the obligatory pilaf and other "heavy food". Local pilaf is very satisfying and prepared according to a rather complicated recipe, so it is not recommended to lean on it right away. The abundance of fat in food also does not contribute to digestion, so it is recommended to drink as much green tea as possible (which, in general, Uzbeks have been doing since time immemorial). Be sure to have hot cakes on the table, which in no case should be turned over. Dropping a piece of bread on the ground, or even just putting it there, even wrapped in cloth or paper, is also considered bad luck.

A significant place in Uzbek life and everyday life is occupied by tea and the tea ceremony. Brewing this truly main drink of the country, as well as pouring it to guests, is the prerogative of men, primarily the owner of the house. Tea is brewed in small teapots and poured into small bowls. The traditional element of hospitality here is a characteristically small amount of poured tea - the more honorable the guest, the less in his cup of drink. This paradox can be explained very simply - a sign of respect for the house is the most frequent appeal to the hostess or the owner of the house "for more". And what if not a half-empty cup contributes to this? Therefore, repeated appeals to the owners with an empty bowl are considered as a tribute to the family. If there is still tea left at the bottom of the bowl, the hostess throws it out and fills the bowl again. Accordingly, the uninvited guest is usually poured tea to the brim.

Chaikhona (teahouse) is the same unshakable element of local traditions as tea itself. Public life here is concentrated in mosques, in the bazaar and, of course, in the teahouse. Here they simply communicate and negotiate, relax and share news, have breakfast and lunch, discuss the problems of life and the world order. They usually choose a place for a tea house somewhere in the shade of trees and closer to the water, which, along with tea, should give the conversation peace and non-fussiness. The decor of the tea house is quite traditional - low tables are surrounded by the same low and necessarily covered carpets and sofas. Somewhere in the corner the owner or servants bustle about, and the main place is occupied, as one would expect, by the hearth over which water is boiled or food is cooked, and the teapots themselves. The rituals accompanying tea drinking are quite complex and incomprehensible to the uninitiated, so it is easier to observe the locals and do as they do - you can be sure that they will also appreciate such a respectful attitude towards their customs.

Despite strong Islamic traditions, most Uzbeks drink alcohol freely, at least with guests. If you do not drink strong alcoholic beverages, mainly vodka, warn about this in advance, no one will impose anything here. During Ramadan, it is not recommended to drink alcoholic beverages, at least openly.

In communication, Uzbeks are usually quite simple and democratic. It is customary to shake hands with everyone, even strangers and policemen (except women). During a handshake, people are traditionally interested in health, the state of affairs at work and at home. It is customary to greet women and persons sitting at a distance by placing the right hand on the heart and bowing politely. Greetings several times a day, even with well-known people, is quite a common rule.

When entering a house or a teahouse, you should take off your shoes. The style of clothing is quite democratic, however, when visiting places of worship, you should not wear too open or short clothes. Despite everything, it is not recommended to wear shorts, especially in rural areas.