"Darveshona oshi" ceremony Master's student of the 1st stage of the

Kalit so‘zlar: Darveshona oshi, udumlar, tarixiy ildizlar, qadimiy, falsafiy, xalq o‘yinlari, aytimlar, qadriyatlar, sayqallantirib, folklor janrlari, jumboqlar, aytishuvlar, yorg‘uchok, keli, jabduq, hikmatli so‘zlar.
Ключевые слова: Дарвишона оси, обычаи, исторические корни, древние, философские, народные игры, изречения, ценности, шлифовка, фольклорные жанры, загадки, поговорки, лоскутное одеяло, кели, сбруя, слова мудрости.
Keywords: Darveshona oshi, customs, historical roots, ancient, philosophical, folk games, sayings, values, polished, folklore genres, riddles, sayings, quilt, keli, harness, words of wisdom.
There are more than 70 spring rituals and customs of the Uzbek people, and due to the variety of traditional customs, rituals and ceremonies, how much is the system of spiritual values ​​of our people? from the versatility and perfection our hearts feel a special pride. The fact that the beautiful traditions of our creative people are being formed shows the depth of the intellect of our ancestors. Only in the valleys and oases of the spring hashar tradition "Loy tushdi", "Boqi", "Chim quydi", "Xayrov oshi", "Darveshona oshi", "Abruk chirish" There are such rituals as “Abruk chiqarish”, “Tayoq qizartirar”, “Supra qoqti”, “Qo‘ton buzish”. Let's take a look at the "Darveshona Oshi" ceremony, which is very important for our people today. Darveshona is derived from the word "Darvesh" and is called "Dervishona" in the local dialect. A dervish (Persian: drwy̰sẖ - Turkish dervish - poor) is a poor man who has dedicated himself to the cause of God and is on the path of self-improvement. Synonymous with the word "Sufi". The word "poor", which means "poor" in its original meaning, is derived from Sufism's doctrine of voluntary poverty and contentment. The dervishes united in a certain profession (leech) and propagated his ideas. The famous leeches of Darwishism, regardless of their teachings, practices, customs, and dress: Naqshbandi, Yassavi, Kubrai, were divided into two groups, the Dervishes, the nomads, and the settlers under the leadership of the sheikhs and pir. The first group of dervishes set out around the world in early spring. That is why they are called "wanderers", door-to-door walkers. The second group consisted of artisans, merchants, officials of various ranks, and others, who lived and worked at home. They performed daily prayers and participated in general remembrance on a clearly defined day of the week or month. Before the revolution, Darwishism was widespread in Central Asia, and there were pottery and khanaqahs associated with Darwish activities. The influence of Darwish leeches is still present in Pakistan, India, Indonesia, Iran and some African countries.
In ancient times, a person was homeless, homeless, without food, in a state of helplessness, wandering the streets, entertaining people and singing his poems and songs. After that, the people began to call him "Darvesh" and the villagers, in consultation with each other, organized a "Darveshona soup" for Darwish. During this ceremony, Darwish is provided with shelter, clothing, and treats. Based on this event, representatives of several nationalities of Uzbekistan: Uzbek, Kyrgyz, Tajik, with their hospitality at the beginning of each new year (scheduled for March 21) held a ceremony "Darveshona osh", have been bleached from generation to generation. Darveshona oshi is held at the beginning of spring ceremonies. The Darveshona Oshi has been celebrated for thousands of years due to the ancient lifestyle, religious calendar and economic traditions of the people of Fergana region. In some districts of Fergana region, mainly in the villages of Yazyovan district: Eshontopi, Kumkishlak, Besarang, Vodil district: Ak Tom, Urikzor, this ceremony is widely celebrated on the eve of Navruz. The process of the ceremony is as follows: at the beginning of the ceremony, one of the village activists (formerly heralds b) enters each house from house to house and collects money from volunteers, appointed by the village elders. The cost is about half a kilo of meat. After collecting money from everyone, the money will be used to buy cattle and sheep. The day of the Darvishona ceremony will then be announced by the street leaders. On the first day of the ceremony, the village fairies will hold a "Chalpak Soldi" ceremony on three streets (three village streets). After this process, all the men of the village (at least one person from one household) gather in the center of the village, and together they first do the landscaping work in the cemetery, then dig the canals in the village, clean all the contaminated areas and shape the trees. At lunchtime, everyone gathers at the cemetery to enjoy a meal of sacrificial cattle and mutton. Here, after lunch, the Imam of the village will speak and bless those who took part in the ceremony and sponsors. They have special intentions, for example, if the child is in need or in a difficult situation, the Imam will be told in advance. When the imam prays them by name, the crowd asks, "Amen, amen, amen." Especially during this ceremony, the villagers pray that this year's crops will be abundant and that God Himself will protect them from the scourge of drought. Also, because the villagers consider the cemetery to be a sacred place of pilgrimage, they ask the Creator for their intentions. Although the ethnographic aspects of the ceremony are more pronounced, it seems to us that these ceremonies are based on folklore. Isn't the name "Darveshona Oshi" a folklore? From this it is clear that in the past, dervishes took to the streets, sang various songs, and told people about their folk creations, which made them popular. It should also be noted that since ancient times, dervishes not only sang folklore genres in the streets, but also performed the work of the people objectively. In return for their labor, they were satisfied with a loaf of bread or a cup of milk. They did not ask for anything in return for their efforts, and most importantly, they received the blessings of the people. It is no coincidence that the above-mentioned ceremony is called "Davishona". It is much more realistic to be called so, in order to work as honestly as the Dervishes, in order to receive the blessings of the people. Here are some examples of Darvish songs:
Yo ollo do’st yo ollo,
Haq do’st yo ollo.
O’zim qulman devona,
Odamlardan begona,
Turar joyim vayrona,
Dunyo bevafo ekan
Yo ollo do’st yo ollo,
Haq do’st yo ollo.
The Darveshona Oshi ceremony is not only celebrated in the valleys, but also in the oasis. However, in the valley, "Darveshona oshi" is celebrated as a ritual in places of pilgrimage, and in the oasis, the opposite is true. Just like the Navruz harp, this ceremony is celebrated as a public holiday. This ceremony is widely celebrated in Forish district of Jizzakh region. In the valley it is called "Darvishona" and in the oasis it is called "Dervishona". In order to have a prosperous New Year, Darvish appealed to the people to hold the "Darveshona Oshi" festival and to prepare the local "Yormo" soup and to donate the food to the people. “Epagi”, “Xay-xay momo jim-jima” enigmatic riddles by the Elder and theatrical performances “Boshama” typical of the region, as well as samples of ancient“ Folk Games ”performed by young people from our ancestors. The purpose of the "Dervishona oshi" ceremony, which was held by our ancestors and has reached us, is to strengthen the unity of the mahallas, their love for each other. The ethnographic team staged the ceremony "Darveshona oshi". Every effort was made to stage this festival with a variety of songs. In the process of hanging a single pot, for our grandmothers and elders, young men and women take the stage: pots and pans, keli, wheat in baskets, blankets, pumpkins and sing the following national songs.
Yigit: Qozon o‘choq osoyni, Jonli qo‘chqor so‘yoyni
Hamma: Qozon o‘choq osoyluk, Jonli qo‘chqor so‘yoyni
Yigit: Bug‘doylorni kelilab, O‘choqqa o‘t qoloyni.
Hamma: Bug‘doylorni kelilab,
O‘choqqa o‘t qoloyni.
Yigit: Sen bo‘loson bug‘doydon,
Hamma: Bug‘doydono-bug‘doydon.
Yigit: Yetilasan bishasan,
Hamma: Yetilasan bishasan.
Yigit: Kotto qoro qozonda,
Qoynob-qoynob toshoson.
Hamma: Kotto qoro qozonda,
Qoynob-qoynob toshoson.
After that, our grandmothers take belly fat and start cooking "Yormo" with ground wheat. The boys and girls will perform the song "Yormo":
Yigitlar: Epagi-yo epagi,
Hamma: Hay-yo hu.
Yigitlar: Elak to‘la epagi,
Hamma: Hay-yo hu.
Yigitlar: Bish deganda bishmagan,
Hamma: Hay-yo hu.
Yigitlar: “Yormo” oshni bo‘lagi,
Hamma: Hay-yo hu.
Yigitlar: Yorg‘uchoqda yorilg‘on,
Hamma: Hay-yo hu.
Yigitlar: Epkinda o‘sovrulg‘on,
Hamma: Hay-yo hu.
Yigitlar: Sorimoyda qo‘g‘rulg‘on,
Hamma: Hay-yo hu.
Yigitlar: “Yormo” oshni bo‘lagi,
Hamma: Hay-yo hu, Hay-yo hu.

After the song is over, the neighborhood elder will share his puzzles. Young people are told a descriptive riddle:

Oqsoqol: Tog‘do toloymon,
Hamma: Bu bo‘ri.
Oqsoqol: Suvdo sulaymon,
Hamma: Baliq.
Oqsoqol: Tuzsiz bishgan osh,
Hamma: Sumalak.
Oqsoqol: Yerda yotqon tosh,
Hamma: Bu nima ekan? (bir biriga qarab savol beradi ) hop topolmoduk o‘zingiz ayting.
Oqsoqol: Bu-Toshvoqo
After the riddles, the elder organizes the "People's Games" for the "Darvishona" festival. From our folk games: "Lanka", "Goat Weighing", "Mindi" folklore ensemble skillfully performs sayings to each game. During the procession, the village elder told the young wrestler, “I will give you this inheritance from our ancestors. Be honest, brave, courageous, rider like our ancestors. Keep your feet strong on the board. ” The rest of the boys and girls said to the wrestler:
Polvon yigit ot chopsin, otiga baxmal yopsin,
Otin solsin to‘daga, uloq tashla marraga.
Ot yigitning yo‘ldoshi, hamroh b o‘lsin ko‘plarga,
“Chu”deganda sapchisin, oting tog’u-toshlarga: they help him.

At the end of the folk games, the girls will perform the folk song "Koklam Nashidasi" and the "Darvishona" festival will end. Performed by the folklore and ethnographic ensemble "Garden Flowers", it is safe to say that our traditions can serve as a model for young people in the community. One of the most important features of folklore is its educational value. The worldview of the younger generation is formed through the legends created by our people, such as the stories of the great deeds of our great ancestors, such as Amir Temur, Alisher Navoi, historical songs, historical epics, proverbs and wise sayings. The tradition of respect for historical values ​​is growing and spiritual culture is rising. Because these myths have their own ideology. As long as we have national values ​​and traditions, our identity will be perfect and our children will be as strong as the text of their faith.

References:
1. Songs of Navruz: MJ Urayev - Tashkent "Kamalak" Publishing House 2016
2. Folklore and ethnographic ensemble "Garden flowers" of Forish district of Jizzakh region: 2019
3. Language and Literature: The first scientists in the field of scientific and practical research - Tashkent 2020
4. Folklore - the eternal history of the nation: Saviya.uz - 2017.
5. Zarifov H.T. From the history of Uzbek folklore // Issues of Uzbek folklore. - T .: Fan, 1970.
6. Jumanazarov U. Uzbek folklore and historical events. –T: Fan, 1991.
7. J oraev M. Fundamentals of folklore. -T .: Fan, 2009