Traditions
of Uzbekistan
The traditions and customs of the Uzbek people have been developed for centuries. They are very distinctive, bright and diverse, dating back to different eras and religions. The beginning of the formation of the culture of the Uzbek ethnic group dates back to the VI–VII centuries BC, to the time when nomadic tribes switched to a sedentary lifestyle in the valleys of the Amu Darya, Syr Darya, and Zarafshan rivers and created their first states. Former nomads founded settlements and cities, bringing with them customs and traditions based on ancient ancestral cults. The territory of present-day Uzbekistan (Mesopotamia), which was part of the early states (Khorezm, Sogdiana, Bactria), became the basis for the formation of culture, which later became the basis of the culture of the Uzbek people.
Features of Uzbek traditions
Over the centuries, the traditions and customs of the Uzbek people have remained almost unchanged, despite the desire of numerous invaders to impose an alien foreign culture. The greatest influence on the formation of the customs and traditions of the Uzbek people was exerted by the Arabs, who spread the religion of Islam throughout Central Asia. The traditions of Islam are closely intertwined with pre-Islamic beliefs and traditions, with local culture, and are firmly entrenched in the everyday life and consciousness of the Uzbek people.
The age-old customs and traditions of the Uzbeks are carefully preserved and passed down from generation to generation. Like many Asian nations, most Uzbek customs are associated with major family celebrations like weddings and the birth of a child. A lot of rituals and rituals are connected with these events; parents, children, brothers, sisters, close and distant relatives, even neighbors and guests are involved; everyone has their own role. Uzbek traditions are based on hospitality, respect for the elderly, and collectivism, manifested especially vividly in makhallas (Uzbek quarters)—keepers of age-old national foundations.
The age-old customs and traditions of the Uzbeks are carefully preserved and passed down from generation to generation. Like many Asian nations, most Uzbek customs are associated with major family celebrations like weddings and the birth of a child. A lot of rituals and rituals are connected with these events; parents, children, brothers, sisters, close and distant relatives, even neighbors and guests are involved; everyone has their own role. Uzbek traditions are based on hospitality, respect for the elderly, and collectivism, manifested especially vividly in makhallas (Uzbek quarters)—keepers of age-old national foundations.
Beshik-tui
This ancient rite has been preserved in Uzbek culture since time immemorial and is still observed in Uzbekistan. For every Uzbek family, this is a big holiday, in preparation for which all relatives, neighbors, and family friends participate.
It is held on the fortieth day since the birth of the child. The relatives of the young mother bring a richly decorated beshik - a brightly decorated rocking cot, clothes and other things necessary for the newborn. In addition, it is supposed to bring cakes wrapped in a tablecloth, sweets, and toys.
According to the tradition of beshik tuya in Uzbekistan, while the guests are having fun and enjoying themselves at the festive table, elderly women conduct the rite of the first swaddling and putting the baby in the beshik in the nursery. The ceremony ends with a viewing, during which the invited guests present gifts to the baby.
It is held on the fortieth day since the birth of the child. The relatives of the young mother bring a richly decorated beshik - a brightly decorated rocking cot, clothes and other things necessary for the newborn. In addition, it is supposed to bring cakes wrapped in a tablecloth, sweets, and toys.
According to the tradition of beshik tuya in Uzbekistan, while the guests are having fun and enjoying themselves at the festive table, elderly women conduct the rite of the first swaddling and putting the baby in the beshik in the nursery. The ceremony ends with a viewing, during which the invited guests present gifts to the baby.
Hatna-kilish
Hatna-kilish, or sunnat-tuyi, is a mandatory circumcision rite for all boys. From the very birth, his parents begin preparing for this event: they sew blankets, bed linen, festive clothes. The rite itself is performed when the boy turns 3, 5, 7 or 9 years old, very rarely - at 11-12 years old.
Before the beginning of the ceremony, the Koran is read in the presence of the elders, an imam (priest) and close male relatives. That's how they blessed the boy. Then the child is put on gifts brought by relatives and neighbors, and in some cases, put on a foal, as a sign that he is becoming a man. This is followed by a small ceremony called "tahurar", where women put blankets and pillows on a chest. And the ceremony ends with a traditional Uzbek treat: pilaf.
Before the beginning of the ceremony, the Koran is read in the presence of the elders, an imam (priest) and close male relatives. That's how they blessed the boy. Then the child is put on gifts brought by relatives and neighbors, and in some cases, put on a foal, as a sign that he is becoming a man. This is followed by a small ceremony called "tahurar", where women put blankets and pillows on a chest. And the ceremony ends with a traditional Uzbek treat: pilaf.
Fatiha-tui
Among Uzbeks, the wedding is preceded by a solemn engagement ceremony - fatiha-tui. The engagement is carried out with the permission and blessing of the parents of the bride and groom.
In the old days, when a young man came of age, his relatives, neighbors, and friends began to look for a bride for him. When a suitable girl was chosen, the groom's aunts, less often the mother, under some pretext came to the bride's house to find out more about her, about her parents, and ask about the girl's family of neighbors from the mahalla. If the information received satisfied the groom's relatives, then soon matchmakers were sent to the girl.
Modern Uzbeks tend to choose their own couples, although the custom of relying on the choice of parents also persists, especially in rural areas of Uzbekistan. The rite itself is strictly observed to this day. So, matchmakers and neighbors of the bride come to the chosen girl on the appointed day to the bride's house. The matchmakers state the purpose of their visit, and if the bride's parents agree, the ceremony "non sindirish" is performed, which translates from Uzbek as "breaking a cake", after which the girl is considered engaged. Then the wedding day is set, and the bride's parents give the matchmakers gifts for the groom's relatives. This is where the "fatiha-tui" ends and the preparations for the wedding begin.
In the old days, when a young man came of age, his relatives, neighbors, and friends began to look for a bride for him. When a suitable girl was chosen, the groom's aunts, less often the mother, under some pretext came to the bride's house to find out more about her, about her parents, and ask about the girl's family of neighbors from the mahalla. If the information received satisfied the groom's relatives, then soon matchmakers were sent to the girl.
Modern Uzbeks tend to choose their own couples, although the custom of relying on the choice of parents also persists, especially in rural areas of Uzbekistan. The rite itself is strictly observed to this day. So, matchmakers and neighbors of the bride come to the chosen girl on the appointed day to the bride's house. The matchmakers state the purpose of their visit, and if the bride's parents agree, the ceremony "non sindirish" is performed, which translates from Uzbek as "breaking a cake", after which the girl is considered engaged. Then the wedding day is set, and the bride's parents give the matchmakers gifts for the groom's relatives. This is where the "fatiha-tui" ends and the preparations for the wedding begin.
Nikoh-tui
The brightest and most magnificent Uzbek ceremony is a wedding – nikoh tui. The wedding celebration in Uzbek families is the largest event, which is traditionally celebrated noisily, richly and with a large number of guests. Everyone is invited to this holiday: close and distant relatives, neighbors, work colleagues and friends.
Early in the morning on the wedding day, a feast of festive pilaf is arranged in the groom's house and in the bride's house, with which the wedding ceremony actually begins. Today, more and more often, morning pilaf is arranged not in the house, but in a cafe or teahouse, which is much more convenient and less troublesome for the owners.
After the morning pilaf, the groom, accompanied by friends, relatives, musicians, and dancers, arrives at the bride's house. The bride in her wedding attire, today, as a rule, in a European white wedding dress, is waiting in a special room where only the mullahs' attorneys (priests) can enter. They take her consent to the marriage and then read the wedding prayer, nikoh, which concludes the marriage between the young.
Then follows the second part of the wedding ceremony: farewell to parents and home. The groom's friends load the bride's dowry, and she says goodbye to her parents and leaves the house, accompanied by friends and relatives who sing farewell songs.
At the groom's house, the bride is greeted by women singing traditional wedding songs. A white pageant path leads to the door of the house, along which the bride enters her new home. She makes a bow to the new house ("ostona salom"), and at this moment she is showered with flowers, money, and sweets, wishing her, thus, a beautiful, rich, and sweet life.
From this moment, the wedding celebration begins—nikoh tui, which sometimes lasts for several days. After the wedding celebration, the groom accompanies the bride to their new room, where she is met and dressed by Yang, a relative or close friend of the bride. After that, the groom enters the room and "buys" the bride from Yangi, and only after that are the newlyweds left alone with each other.
Early in the morning of the next day comes the time of the final ceremony - kelin salom or greeting the bride. A young wife should, bowing low at the waist, greet the groom's parents, relatives, and guests. And they, in turn, present their gifts and congratulate you on your marriage.
Early in the morning on the wedding day, a feast of festive pilaf is arranged in the groom's house and in the bride's house, with which the wedding ceremony actually begins. Today, more and more often, morning pilaf is arranged not in the house, but in a cafe or teahouse, which is much more convenient and less troublesome for the owners.
After the morning pilaf, the groom, accompanied by friends, relatives, musicians, and dancers, arrives at the bride's house. The bride in her wedding attire, today, as a rule, in a European white wedding dress, is waiting in a special room where only the mullahs' attorneys (priests) can enter. They take her consent to the marriage and then read the wedding prayer, nikoh, which concludes the marriage between the young.
Then follows the second part of the wedding ceremony: farewell to parents and home. The groom's friends load the bride's dowry, and she says goodbye to her parents and leaves the house, accompanied by friends and relatives who sing farewell songs.
At the groom's house, the bride is greeted by women singing traditional wedding songs. A white pageant path leads to the door of the house, along which the bride enters her new home. She makes a bow to the new house ("ostona salom"), and at this moment she is showered with flowers, money, and sweets, wishing her, thus, a beautiful, rich, and sweet life.
From this moment, the wedding celebration begins—nikoh tui, which sometimes lasts for several days. After the wedding celebration, the groom accompanies the bride to their new room, where she is met and dressed by Yang, a relative or close friend of the bride. After that, the groom enters the room and "buys" the bride from Yangi, and only after that are the newlyweds left alone with each other.
Early in the morning of the next day comes the time of the final ceremony - kelin salom or greeting the bride. A young wife should, bowing low at the waist, greet the groom's parents, relatives, and guests. And they, in turn, present their gifts and congratulate you on your marriage.
Morning pilaf
One of the long-standing and obligatory Uzbek rituals is morning pilaf. A pilaf for several hundred guests is usually prepared at the birth of a child, on the occasion of circumcision, in honor of returning from army service, on the morning before the wedding, upon reaching the age of the Prophet (63 years), in commemoration of the deceased, and in other cases. The day of the morning pilaf is determined in advance, and the organizers send out invitations to their relatives, friends, colleagues, and neighbors.
On the eve of the evening, a small ceremony is held called "sabzi tugrar," which translates as "shredding carrots." Carrots are one of the main ingredients of pilaf, along with rice and meat. It is carrots that give the pilaf juiciness. After slicing carrots, treats are served, and the elders distribute responsibilities among the men, since only men can cook, serve, and also participate in the morning pilaf.
Morning pilaf is served immediately after the morning prayer "bomdod namozi", which ends with sunrise. As soon as the morning prayer is over, the first guests come to the pilaf. Tortillas, dried fruits, snacks, and tea are served to the table, and musicians begin to play Uzbek national instruments (karnai-surnai) outside, informing everyone about the beginning of the morning pilaf.
Traditional morning pilaf in Uzbekistan
Large dishes are served on the tables – frogs with hot pilaf. Usually, one sofa is designed for two people. Before the meal, the guests read the "duo" (blessing) to the wedding hosts, the perpetrators of the celebration, and repeated it after the morning pilaf.
At the memorial morning pilaf, in addition to the "duo" of the photo, surahs from the Koran are read for the repose of the soul, there are no musicians and the table is usually served more modestly. Morning pilaf is the most fleeting mass event and usually takes from 45 minutes to an hour and a half. At the wedding pilaf, arranged by the bride's side at the end of the meal, the most honored guests from the groom's side are presented with chapans - national robes.
A complete picture of the real Uzbek pilaf is given only by the morning wedding pilaf. Probably the whole secret is that the blessings and positive attitude of hundreds of people who create a favorable aura make it especially delicious.
On the eve of the evening, a small ceremony is held called "sabzi tugrar," which translates as "shredding carrots." Carrots are one of the main ingredients of pilaf, along with rice and meat. It is carrots that give the pilaf juiciness. After slicing carrots, treats are served, and the elders distribute responsibilities among the men, since only men can cook, serve, and also participate in the morning pilaf.
Morning pilaf is served immediately after the morning prayer "bomdod namozi", which ends with sunrise. As soon as the morning prayer is over, the first guests come to the pilaf. Tortillas, dried fruits, snacks, and tea are served to the table, and musicians begin to play Uzbek national instruments (karnai-surnai) outside, informing everyone about the beginning of the morning pilaf.
Traditional morning pilaf in Uzbekistan
Large dishes are served on the tables – frogs with hot pilaf. Usually, one sofa is designed for two people. Before the meal, the guests read the "duo" (blessing) to the wedding hosts, the perpetrators of the celebration, and repeated it after the morning pilaf.
At the memorial morning pilaf, in addition to the "duo" of the photo, surahs from the Koran are read for the repose of the soul, there are no musicians and the table is usually served more modestly. Morning pilaf is the most fleeting mass event and usually takes from 45 minutes to an hour and a half. At the wedding pilaf, arranged by the bride's side at the end of the meal, the most honored guests from the groom's side are presented with chapans - national robes.
A complete picture of the real Uzbek pilaf is given only by the morning wedding pilaf. Probably the whole secret is that the blessings and positive attitude of hundreds of people who create a favorable aura make it especially delicious.
Kurash
Kurash (translated as "achieving the goal in an honest way") is a type of national belt wrestling, traditional among the Turkic peoples, which is officially included in the world network of non-Olympic sports and is supported by UNESCO. This type of martial art appeared on the territory of modern Uzbekistan, presumably about three and a half thousand years ago. In the ancient legendary epic Alpomysh, kurash is mentioned as the most common and favorite type of martial art. And the historian and philosopher Herodotus described the Kurash in detail in his work "History," among other customs and traditions of ancient Uzbekistan.
Avicenna considered this type of martial arts useful for the health not only of the body, but also of the spirit, and Tamerlane introduced kurash into the program of physical training and self-defense for the soldiers of his invincible troops. In addition, duels were held before major battles; martial artists from both parties converged on them. There were cases when, at the end of such duels, the commanders of the troops concluded a truce and canceled the battle. Kurash was not only a kind of martial art, but also a form of public entertainment at various celebrations and holidays. Years passed, but kurash did not lose its popular popularity, remaining one of the most beloved and revered traditions among the peoples of Uzbekistan.
For many centuries, the rules, as well as the technique, traditions, and philosophy of kurash wrestling, have been passed down from generation to generation. But there were no attempts to systematize and generalize all the information about kurash because every family already had all the necessary knowledge. In addition, Kurash has never left the borders of Central Asia. And it was only in 1980 that Komil Yusupov, a master of kurash, judo, and sambo, began to conduct research, which ten years later led to the creation of universal rules of kurash. Weight categories, terminology and gestures, fight duration, and form for wrestlers and judges were all determined based on the millennial traditions.In short, everything that was necessary to turn ancient folk fun into a modern sport.
The kurash wrestling uniform includes wide white trousers and a loose shirt. An integral part of the form is a cloth belt used for the convenience of capturing an opponent. The sash is made of soft fabric; its length is 180–220 cm, and its width is 50–70 cm. The basic rules of kurash are quite simple. The competition is held on a special carpet with a thickness of at least 5 cm, where the working area (located in the center), the protective zone, and the "passivity zone" separating them are marked. Two participants converge on the work area. The only position in which the duel takes place is a standing stance. The task facing the wrestlers is to throw the opponent on his back; this is the outcome in kurash, considered a clean victory. To perform this task, it is allowed to use only throws and sweeps that are evaluated by the judges. Kurash is a safe and simple type of martial art, as it prohibits any painful, shocking, or suffocating techniques, as well as grappling below the belt. Despite this, the fights look very dynamic and spectacular.
Kurash embodies a centuries-old philosophy and values such as respect for the opponent, humanism, honesty, and the ability to go to the end. This type of martial arts is one of the newest international sports and is beginning to gain popularity around the world. The Kurash World Championship is regularly held, as are the championships of Russia and Europe. With the participation of representatives from 28 countries in Asia, Africa, and Europe, the International Kurash Wrestling Association was established in 1998, which is successfully functioning today.
Avicenna considered this type of martial arts useful for the health not only of the body, but also of the spirit, and Tamerlane introduced kurash into the program of physical training and self-defense for the soldiers of his invincible troops. In addition, duels were held before major battles; martial artists from both parties converged on them. There were cases when, at the end of such duels, the commanders of the troops concluded a truce and canceled the battle. Kurash was not only a kind of martial art, but also a form of public entertainment at various celebrations and holidays. Years passed, but kurash did not lose its popular popularity, remaining one of the most beloved and revered traditions among the peoples of Uzbekistan.
For many centuries, the rules, as well as the technique, traditions, and philosophy of kurash wrestling, have been passed down from generation to generation. But there were no attempts to systematize and generalize all the information about kurash because every family already had all the necessary knowledge. In addition, Kurash has never left the borders of Central Asia. And it was only in 1980 that Komil Yusupov, a master of kurash, judo, and sambo, began to conduct research, which ten years later led to the creation of universal rules of kurash. Weight categories, terminology and gestures, fight duration, and form for wrestlers and judges were all determined based on the millennial traditions.In short, everything that was necessary to turn ancient folk fun into a modern sport.
The kurash wrestling uniform includes wide white trousers and a loose shirt. An integral part of the form is a cloth belt used for the convenience of capturing an opponent. The sash is made of soft fabric; its length is 180–220 cm, and its width is 50–70 cm. The basic rules of kurash are quite simple. The competition is held on a special carpet with a thickness of at least 5 cm, where the working area (located in the center), the protective zone, and the "passivity zone" separating them are marked. Two participants converge on the work area. The only position in which the duel takes place is a standing stance. The task facing the wrestlers is to throw the opponent on his back; this is the outcome in kurash, considered a clean victory. To perform this task, it is allowed to use only throws and sweeps that are evaluated by the judges. Kurash is a safe and simple type of martial art, as it prohibits any painful, shocking, or suffocating techniques, as well as grappling below the belt. Despite this, the fights look very dynamic and spectacular.
Kurash embodies a centuries-old philosophy and values such as respect for the opponent, humanism, honesty, and the ability to go to the end. This type of martial arts is one of the newest international sports and is beginning to gain popularity around the world. The Kurash World Championship is regularly held, as are the championships of Russia and Europe. With the participation of representatives from 28 countries in Asia, Africa, and Europe, the International Kurash Wrestling Association was established in 1998, which is successfully functioning today.
Hospitality
Hospitality is one of the characteristic features of the people of Uzbekistan. The ability to receive a guest is valued by Uzbeks above the wealth of the table itself or the prosperity of the family. Not to accept a guest means disgracing the family, the clan, the mahalla, the village.
Dear guests are greeted by the hosts at the gate. They shake hands, as a rule, only with men. During the handshake, they are mutually interested in each other's health and the state of affairs. It is customary to greet women with a slight bow and press the right hand to the heart.
Then the guests are invited into the house, put in the most honorable place at the table - dastarkhan. According to the old custom, men and women should sit at different tables, but it has been fully preserved only in the countryside. The head of the family seats the guests himself, and seats are reserved for the most respected people away from the entrance.
Any meal begins and ends with a tea party. First, sweets, pastries, dried fruits and nuts, fruits and vegetables are served on the table, followed by snacks, and only at the end - the obligatory pilaf or other festive dish.
The owner of the house pours tea for guests. The traditional element of hospitality here is a small amount of tea poured-the more honored the guest, the less drink in his cup. This custom is explained as follows: the more the guest turns to the host for a supplement, the better. This is a sign of respect for the house. If there is still tea left at the bottom of the bowl, the hostess throws it out and refills the bowl.
Dear guests are greeted by the hosts at the gate. They shake hands, as a rule, only with men. During the handshake, they are mutually interested in each other's health and the state of affairs. It is customary to greet women with a slight bow and press the right hand to the heart.
Then the guests are invited into the house, put in the most honorable place at the table - dastarkhan. According to the old custom, men and women should sit at different tables, but it has been fully preserved only in the countryside. The head of the family seats the guests himself, and seats are reserved for the most respected people away from the entrance.
Any meal begins and ends with a tea party. First, sweets, pastries, dried fruits and nuts, fruits and vegetables are served on the table, followed by snacks, and only at the end - the obligatory pilaf or other festive dish.
The owner of the house pours tea for guests. The traditional element of hospitality here is a small amount of tea poured-the more honored the guest, the less drink in his cup. This custom is explained as follows: the more the guest turns to the host for a supplement, the better. This is a sign of respect for the house. If there is still tea left at the bottom of the bowl, the hostess throws it out and refills the bowl.
Traditional clothing
Uzbek national costumes are very bright, beautiful, comfortable, and are part of the rich cultural traditions and lifestyle of the Uzbek people. In cities, it is already rare to see people in national clothes. Today it is worn at traditional festive events, but in rural areas it still serves as part of both everyday and weekend attire.
Uzbek men's clothing
The basis of the national men's costume is a chapan - a quilted robe, which is tied with a waist scarf - kiyikcha. The traditional headdress is a skullcap. The body is dressed with a kuylak - a man's lower shirt of a straight cut, and an ishton - wide trousers that taper to the bottom. The feet are shod in boots made of thin leather.
Belts in formal attire are often very elegant - velvet or embroidered, with silver patterned plaques and buckles. Everyday kuylak was belted with a long scarf-shaped sash.
Uzbek women's clothing
The traditional Uzbek women's costume consists of a tunic-like simple cut of a khan-satin dress, as well as trousers. Satin fabric and rich gold embroidery are used in festive clothes. A woman's headdress includes three elements at once: a skullcap, a scarf, and a turban. Jewelry made of gold or silver has always been an indispensable addition to the costumes of Uzbek women of all ages. In the Surkhandarya region, the colors of red and orange were preferred more as a symbol of prosperity. The embroidery pattern was not chosen by chance. It has always had either magical or practical significance. According to the drawing, it was possible to understand the social status, and sometimes other meanings were put into it. For example, a repeating geometric pattern on a braid is a kind of amulet. Due to superstition, clothes made of dark blue and black fabrics were not worn in any region of Uzbekistan. Sogdian patterns retained the influence of Zoroastrianism. The colors in this region were chosen based on their position in society. For example, the prevalence of blue and purple shades in a woman's dress spoke of her husband's high position, and greenish motifs were often used by peasants and artisans.
The shoes consisted of mahsi (ichigi - beautiful boots without a backdrop, with a soft sole, without a heel) and boots made of rough leather or rubber. It was a very comfortable and warm shoe, which still enjoys authority to this day.
Women's and men's national headdress. Skullcaps
One of the main details in traditional Uzbek clothing is a headdress. A skullcap is considered a national headdress in many Central Asian countries, including Uzbekistan. The name of the skullcap comes from the Turkic "tube", which translates as "top, top". It is worn by men, women, and children. Only elderly women don't wear skullcaps.
For the most part, today in large cities it is rare to see a person in a skullcap, and for the most part, it acts as an important detail of clothing on family and religious holidays. The traditional skullcap has a four-sided cone shape and is black with white patterned embroidery in the form of four "peppers" and sixteen miniature arches. Daily skullcap "kalampir" is one of the simplest and most common, but its importance should not be underestimated. Even with the widespread influence of European culture, a skullcap is a necessary attribute at some events. Each region of Uzbekistan has its own skullcap in height and patterns. With all the rich diversity, it is considered that there are six main schools of sewing skullcaps in Uzbekistan: Ferghana, Tashkent, Kashkadarya-Surkhandarya, Samarkand, Bukhara, and Khorezm-Karakalpak. For special, festive occasions, there are elegant skullcaps; they are rich in bright and colorful embroidery and patterns, with gold embroidery.
Uzbek men's clothing
The basis of the national men's costume is a chapan - a quilted robe, which is tied with a waist scarf - kiyikcha. The traditional headdress is a skullcap. The body is dressed with a kuylak - a man's lower shirt of a straight cut, and an ishton - wide trousers that taper to the bottom. The feet are shod in boots made of thin leather.
Belts in formal attire are often very elegant - velvet or embroidered, with silver patterned plaques and buckles. Everyday kuylak was belted with a long scarf-shaped sash.
Uzbek women's clothing
The traditional Uzbek women's costume consists of a tunic-like simple cut of a khan-satin dress, as well as trousers. Satin fabric and rich gold embroidery are used in festive clothes. A woman's headdress includes three elements at once: a skullcap, a scarf, and a turban. Jewelry made of gold or silver has always been an indispensable addition to the costumes of Uzbek women of all ages. In the Surkhandarya region, the colors of red and orange were preferred more as a symbol of prosperity. The embroidery pattern was not chosen by chance. It has always had either magical or practical significance. According to the drawing, it was possible to understand the social status, and sometimes other meanings were put into it. For example, a repeating geometric pattern on a braid is a kind of amulet. Due to superstition, clothes made of dark blue and black fabrics were not worn in any region of Uzbekistan. Sogdian patterns retained the influence of Zoroastrianism. The colors in this region were chosen based on their position in society. For example, the prevalence of blue and purple shades in a woman's dress spoke of her husband's high position, and greenish motifs were often used by peasants and artisans.
The shoes consisted of mahsi (ichigi - beautiful boots without a backdrop, with a soft sole, without a heel) and boots made of rough leather or rubber. It was a very comfortable and warm shoe, which still enjoys authority to this day.
Women's and men's national headdress. Skullcaps
One of the main details in traditional Uzbek clothing is a headdress. A skullcap is considered a national headdress in many Central Asian countries, including Uzbekistan. The name of the skullcap comes from the Turkic "tube", which translates as "top, top". It is worn by men, women, and children. Only elderly women don't wear skullcaps.
For the most part, today in large cities it is rare to see a person in a skullcap, and for the most part, it acts as an important detail of clothing on family and religious holidays. The traditional skullcap has a four-sided cone shape and is black with white patterned embroidery in the form of four "peppers" and sixteen miniature arches. Daily skullcap "kalampir" is one of the simplest and most common, but its importance should not be underestimated. Even with the widespread influence of European culture, a skullcap is a necessary attribute at some events. Each region of Uzbekistan has its own skullcap in height and patterns. With all the rich diversity, it is considered that there are six main schools of sewing skullcaps in Uzbekistan: Ferghana, Tashkent, Kashkadarya-Surkhandarya, Samarkand, Bukhara, and Khorezm-Karakalpak. For special, festive occasions, there are elegant skullcaps; they are rich in bright and colorful embroidery and patterns, with gold embroidery.
Mahalla
Mahalla (Uzbek quarter) is the keeper of Uzbek traditions. This is a whole system of relations between residents of one quarter, which has existed in Uzbekistan for many centuries and has significantly influenced the development of Uzbek traditions and everyday life. In a way, it is a form of community united on a small territory.
The center of the mahalla is considered to be a mosque or a teahouse. Once upon a time, the size of the mahalla was determined by the voice of the muezzin, who called residents to prayer from the minaret: those houses where his voice was heard were considered the territory of the mahalla. The teahouse is a place where men gather to discuss the news and the inner life of their neighborhood (gap). Everyday issues are also solved here, since the mahalla is considered a self-governing administrative unit.
Some mahallas were formed from associations of artisans who kept workshops near the house. That's how they got their name. Some were named after the monuments and attractions that were located on their territory. Others were named after the name of the city or village from which the inhabitants of these mahallas moved.
The peculiarity of the mahalla is that all residents live in peace and harmony with each other, show respect and care for their elders, help each other, monitor cleanliness and order on the street. Also, the whole mahalla helps its residents in organizing weddings, funerals and other events, during the construction or repair of a house.
All life in the mahalla is based on certain unwritten laws. So the law "shafat" protected residents from "strangers" who could violate the accepted way of life. And if a resident of the mahalla wanted to sell the house, he first offered it to his relatives, and if they refused, he offered it to his neighbors, and then to other residents of the mahalla. No one dared break this law. Many of the rules and laws of the mahalla have either disappeared altogether, or have become much softer.
Today there are more than 10 thousand mahallas in Uzbekistan. Some of them are no longer limited to a block of private houses, now groups of multi-storey buildings act in the form of a mahalla. Mahalla, as before, helps people to live in peace and harmony, playing an important role in the organization of culture and life of its inhabitants.
The center of the mahalla is considered to be a mosque or a teahouse. Once upon a time, the size of the mahalla was determined by the voice of the muezzin, who called residents to prayer from the minaret: those houses where his voice was heard were considered the territory of the mahalla. The teahouse is a place where men gather to discuss the news and the inner life of their neighborhood (gap). Everyday issues are also solved here, since the mahalla is considered a self-governing administrative unit.
Some mahallas were formed from associations of artisans who kept workshops near the house. That's how they got their name. Some were named after the monuments and attractions that were located on their territory. Others were named after the name of the city or village from which the inhabitants of these mahallas moved.
The peculiarity of the mahalla is that all residents live in peace and harmony with each other, show respect and care for their elders, help each other, monitor cleanliness and order on the street. Also, the whole mahalla helps its residents in organizing weddings, funerals and other events, during the construction or repair of a house.
All life in the mahalla is based on certain unwritten laws. So the law "shafat" protected residents from "strangers" who could violate the accepted way of life. And if a resident of the mahalla wanted to sell the house, he first offered it to his relatives, and if they refused, he offered it to his neighbors, and then to other residents of the mahalla. No one dared break this law. Many of the rules and laws of the mahalla have either disappeared altogether, or have become much softer.
Today there are more than 10 thousand mahallas in Uzbekistan. Some of them are no longer limited to a block of private houses, now groups of multi-storey buildings act in the form of a mahalla. Mahalla, as before, helps people to live in peace and harmony, playing an important role in the organization of culture and life of its inhabitants.
Kupkari
Kupkari (ulak, buzkashi) is a traditional equestrian competition among the peoples of Central Asia. (Translated from the Turkic "kup" means "a lot" and Persian "kari" - "business, work", i.e. "the work of many"). In Uzbekistan, the kupkari competition is also called ulak.
In this game, daring riders compete for the carcass of a goat or a young ram: the winner must come to the finish line without allowing other riders to recapture the prey.
Usually kupkari is held in spring or autumn, when weddings are traditionally celebrated among Central Asian peoples, as well as on the spring holiday - Navruz.
They prepare for kupkari in advance and very carefully. Quite often, dashing riders from neighboring regions participate in kupkari. The horse is chosen for being strong, hardy, and undersized. Undersized – so that it would be easier to pick up the carcass of an animal from the ground, because in the heat of the struggle, it often falls to the ground.
For kupkari, riders wear protective helmets, quilted cotton robes and trousers. Since during the competition, the horsemen, having entered the excitement, strike each other with a whip, which is not prohibited by the rules of the competition, such equipment helps the rider a lot.
The participants of the kupkari line up in one line and wait until the village elder or another respected person in the district leaves the carcass of the animal in the center of the circle and gives the signal for the start of the competition.
Then the horsemen strive to be the first to grab a lamb or a goat from the ground and get to the finish line without losing their trophy, and at the same time fighting off rivals who are trying to take away the loot.
According to the rules of kupkari, you can not attack an opponent from behind or run over a horse on a bent rider, especially to knock the rider off the horse. The participants of the races stay away from the spectators, so as not to injure anyone, and the spectators are forbidden to help the riders by feeding the carcass from the ground.
The winner, the first to reach the finish line with a trophy, receives a valuable prize. In the old days, it could be a colorful carpet, bulls, sheep and goats, pieces of expensive fabrics. Nowadays, the prize for the winner of a cup can be, for example, expensive household appliances or even a car.
In this game, daring riders compete for the carcass of a goat or a young ram: the winner must come to the finish line without allowing other riders to recapture the prey.
Usually kupkari is held in spring or autumn, when weddings are traditionally celebrated among Central Asian peoples, as well as on the spring holiday - Navruz.
They prepare for kupkari in advance and very carefully. Quite often, dashing riders from neighboring regions participate in kupkari. The horse is chosen for being strong, hardy, and undersized. Undersized – so that it would be easier to pick up the carcass of an animal from the ground, because in the heat of the struggle, it often falls to the ground.
For kupkari, riders wear protective helmets, quilted cotton robes and trousers. Since during the competition, the horsemen, having entered the excitement, strike each other with a whip, which is not prohibited by the rules of the competition, such equipment helps the rider a lot.
The participants of the kupkari line up in one line and wait until the village elder or another respected person in the district leaves the carcass of the animal in the center of the circle and gives the signal for the start of the competition.
Then the horsemen strive to be the first to grab a lamb or a goat from the ground and get to the finish line without losing their trophy, and at the same time fighting off rivals who are trying to take away the loot.
According to the rules of kupkari, you can not attack an opponent from behind or run over a horse on a bent rider, especially to knock the rider off the horse. The participants of the races stay away from the spectators, so as not to injure anyone, and the spectators are forbidden to help the riders by feeding the carcass from the ground.
The winner, the first to reach the finish line with a trophy, receives a valuable prize. In the old days, it could be a colorful carpet, bulls, sheep and goats, pieces of expensive fabrics. Nowadays, the prize for the winner of a cup can be, for example, expensive household appliances or even a car.
Darboz representations
Among the various traditions of the peoples of Central Asia, traditional entertainment during the festivities can be distinguished into a separate category. These are, of course, dances and songs, but also include puppet shows, wrestling, horse racing, and performances by tightrope walkers, or darboz, as they are called in the East.
On the territory of Uzbekistan, this type of circus performance was widespread in the early Middle Ages. The performances of tightrope walkers have always attracted huge crowds of people. Previously, they were held in bazaars or large squares. Not a single holiday took place without the presentation of darboz. The entire population, from small to large, gathered at them, and the rulers of the city often attended the performances.
This national tradition has been preserved to our time due to the fact that it has been passed down from generation to generation. And today's tightrope walkers are wonderful successors of the glorious traditions of their ancestors.
The craft of tightrope walkers is very difficult, requiring great endurance, dexterity, and strength. Tightrope walkers are darboz, mostly men. They are usually dressed in national traditional costumes, either in bright colors or in white shirt and black trousers, which are tucked into soft leather boots. Darboz does not use insurance while the height of the ropes reaches from 4–5 m to 50 m. At such a height, great concentration and attention are needed, as well as skill.
During the performance, Darboz climbs the rope and begins his performance. During the passage of the rope, Darboz holds a pole in his hands for balance. Unsurpassed masters are considered darboz, who can keep their balance on the rope while standing on one leg. When Darboz reaches the other end of the rope, he repeats all his tricks again, but he goes back with his back, which is also an indicator of the skill of the tightrope walker.
Today, the performances of tightrope walkers can be seen during such holidays as Navruz and Independence Day of Uzbekistan, during national festivals, as well as their performances are held in the Tashkent Circus.
On the territory of Uzbekistan, this type of circus performance was widespread in the early Middle Ages. The performances of tightrope walkers have always attracted huge crowds of people. Previously, they were held in bazaars or large squares. Not a single holiday took place without the presentation of darboz. The entire population, from small to large, gathered at them, and the rulers of the city often attended the performances.
This national tradition has been preserved to our time due to the fact that it has been passed down from generation to generation. And today's tightrope walkers are wonderful successors of the glorious traditions of their ancestors.
The craft of tightrope walkers is very difficult, requiring great endurance, dexterity, and strength. Tightrope walkers are darboz, mostly men. They are usually dressed in national traditional costumes, either in bright colors or in white shirt and black trousers, which are tucked into soft leather boots. Darboz does not use insurance while the height of the ropes reaches from 4–5 m to 50 m. At such a height, great concentration and attention are needed, as well as skill.
During the performance, Darboz climbs the rope and begins his performance. During the passage of the rope, Darboz holds a pole in his hands for balance. Unsurpassed masters are considered darboz, who can keep their balance on the rope while standing on one leg. When Darboz reaches the other end of the rope, he repeats all his tricks again, but he goes back with his back, which is also an indicator of the skill of the tightrope walker.
Today, the performances of tightrope walkers can be seen during such holidays as Navruz and Independence Day of Uzbekistan, during national festivals, as well as their performances are held in the Tashkent Circus.
