Where did the Uzbeks come from

In anthropological terms, the Uzbeks are a people of mixed origin, including both Caucasoid and Mongoloid components. Anthropologists attribute the Uzbeks to the southern Caucasoids of the Central Asian interfluve type.
The Uzbek population of cities and ancient agricultural oases has a relatively small admixture of Mongoloid features. More Mongoloid are the descendants of the former semi-nomadic Uzbeks, connected by their origin with the tribes that moved to the Central Asian interfluve in the 16th-17th centuries. from the steppes of Kazakhstan.

From time immemorial, every nation has sought to know the history of its origin, its genealogy in seven generations. But for most ethnic groups, this knowledge is not scientific, but is mainly of a mythological nature. Thus, the well-known medieval historians of Central Asia begin the genealogy of their peoples with Adam and Eve, whose descendants are Christian and Muslim prophets. The most characteristic in this sense is the legend about the origin of the Uzbeks, recorded in the 19th century. talented ethnographer A. Divaev. This legend was passed down from generation to generation and entered into many historical works of Eastern authors, especially the XVIII-XIX centuries. Thus, the remarkable Khiva historian Abulgazi almost completely conveys the Divaev version of this legend, linking it with the history of the Khorezm khans.
Published in "Turkestanskiye Vedomosti" (No. 97, 1900), this legend, entitled "The Legend of the Origin of the Uzbeks," was translated from the manuscript of Mullah Kubey from the Kangly clan at the end of the 19th century. The main content of this unique legend is as follows: "Uzbeks descended from the first prophets". From the family of the prophet Ismail came the Messenger of Allah Muhammad. However, from the rivoyat it follows that the Uzbeks supposedly came from a tribe that does not understand either Arabic or Persian. According to Abubakr, these were Turks, who only that they came from Turkestan, and this tribe is related to Kahofa - the father of Abubakr. Thus, according to legend, the genealogy of the Uzbeks goes back to the Muslim prophets.
Further, in the legend it is noted that ninety-two people were the ancestors of the Turks, and all of them were the sons of one father, namely Kahofa. Then the children of the ninety-two representatives of the Turkic people mentioned in the legend are listed. At that time, they possessed a large number of cattle, on which tamgas were placed on the name of each clan (tribe). Each clan had its own saints, descended from ninety-two Uzbek clan branches with an indication of who had a feast for whom and from which clan he came. Tamgi (and clans) began to bear the names of such well-known tribes in history as Ming, Dzhuz, Kyrk, Dzhalair, Kungrad, Algyn, Kypchak, Kenegez, Kyat, Khitay, Kangly, Katagan, Oguz, Arlay, Burkut, Mangyt, Mavgviy, Alaut , Mysk-Mer-ket, Kirghiz, Cossack, Arab, Kadai, Turkmen, Durmen, Mitya, Tatars, Dzhambay, Uigur, Sauran, etc. And then a long list of feasts is given - the patrons of each clan (tribe). So, for example, Azret-Sheikh-Maslyakhit-din-Khojentsky comes from the Jalair clan, Kuleim-Sheikh - from the Durmen clan, Ak-Buri-ata - Kangly, Bak-shanish-Ata - Kypchak, Azret-Bagauddpn - Kereyt, Maubey- Sheikh Kungrad, Djilki-Ata - Naiman, Ja-maletdin-Sheikh - Argyn, etc. The ancestor of the Uzbeks, according to legend, dates back to the prophet Ibrahim (Abraham). The prophets who came from this tribe first spoke Arabic, then, when their representatives became sultans, the Uzbeks spoke the Ajam language, and after they began to speak the Turkic language, they began to be called not Uzbeks, but Turks.
In conclusion of this one-of-a-kind tradition that has come down to us from the ancestors, it is said: “When 92 people came to the prophet, peace be upon him, he said“ uzi keldi ”, that is,“ they themselves came ”(voluntarily), and therefore called them prophet "Uzbek", in other words: his own master.
There is not a single nation or nationality in the world that has not mixed with other ethnic groups or ethnic groups during its history. Each ethnic group has been formed for centuries, being in constant communication with other ethnic groups, often moving from one territory to another, consolidating with other ethnic groups, sometimes entering it as part of this community. As you know, for many centuries after the emergence of the state as an instrument of violence, various wars took place. Strong rulers defeated the weak and dominated them, as a result of which there was also a mixture of different ethnic groups. During its long history, the Uzbek people also suffered such a fate, having been repeatedly invaded by foreigners, found themselves under alien ethno-cultural influence, but at the same time retained their ethnic self-consciousness and pride.

There are many options for the origin of Uzbeks. Here is another look at this question.

Citations are given from the book "Shakarim Kudaiberdy-uly. Pedigree of the Turks, Kirghiz, Kazakhs and Khan dynasties. - Alma-Ata: SP Dastan, 1990" with translation and notes by B.G. Kairbekov.

From ... genealogies, it is obvious that the Kazakhs descend from Jafs, the son of the prophet Nuh (Noah), from the people of Tukyu (in Chinese), i.e. Turks. The Türk, as we already know, will say "helmet". After that, the Turkic people were called Hun or Gun. Najip Gasimbek claims that this name comes from the name of the river - Orkhon. In the following centuries, the Turks are known by many names, but we are from the Uighur branch. All known genealogies translate the word "Uighur" as "united, joined (to each other)". This people were taifas:

[Taifa (teip) - an ethnic group, as well as: clan, tribe, people. - B.K.]

Kyrgyz, Kanly, Kypchak, Argynot, Naiman, Kereit, Doglat, Oisyn - i.e. our direct ancestors. Subsequently, Genghis Khan conquered all the Tatars and Moghuls and divided the entire (tribal) people between his four sons. All Tatars went to the eldest son of Genghis Khan Jochi and his brother Chagatai, who followed him, and became known as the ulus of Jochi and the ulus of Chagatai. Then when Khan Ozbek- a descendant of Jochi - converted to Islam, everyone who was in his ulus and our ancestors began to be called Ozbeks, and when Az-Zhanibek separated from Khan Nogai and our people followed him, we began to be called Kirghiz and Cossacks.

At the very beginning, I already said that there is no genealogy that would chronologically trace all the tribes from the prophet Adam to the present day. Even from Az-Zhanibek to the present day, there is both truthful and obviously fabulous information about our ancestors. Among them, of course, we are interested in information that exactly corresponds to the above genealogical books. So:
... after the death of Jochi, the eldest son of Genghis Khan, Batu (son of Jochi) sat on the Khan's throne instead. The Russians call him Batu. His other name is Sain Khan. After Batu, his brother Burge was Khan.

 [Berke (1257-1266) - Khan of the Golden Horde (History of the Kazakh SSR, v.2, p.130). According to Rashid ad-Din, the beginning of the reign of Khan Berke is 652 AH. (1254-1255). See: Rashid ad-Din, Sat. Chronicles, v.2, M., 1960. P.81. See also: History of the MPR. S.144 - (1255-1266). - B.K.]

Even before Jochi, the Turkic tribes of the Kypchaks lived on Yedil and Zhaik. Therefore, their land was called the Deshti-Kipchak Khanate. During the time of Burge Khan, this khanate was divided into three parts: the Golden Horde, the White Horde and the Blue Horde.

 [Altan Orda, Ak-Orda, Kok-Orda. - B.K.]

The Golden Horde, to which all others were subordinate, was ruled by Burge Khan. The Khan of the White Horde was the son of Jochi Shaiban. Khan of the Blue Horde - son of Jochi Tokay-Temir. Our Abilmansur Ablai is a descendant of Tokay-Temir. The aforementioned Burge Khan converted to Islam and became known as Bereke Khan. Tokay-Temir followed the example of his brother, also becoming a true believer. In place of Burge Khan as kagan

 [Here: senior khan, i.e. ruler over the khans of the White and Blue Hordes. - B.K.]

becomes the son of Tokay-Temir Munke, then his brother Toktogu. Khan replaced him Ozbek, son of Togrol, son of Batyevsky Mentemir. This happened in 1301. Khan Ozbek was a Muslim and converted all his people to the Muslim faith. Since that time, our people have not changed their faith and are still Muslim. Hence the expression among the people: "Faith to us from Ozbek remained." By the name of this khan and the entire ulus of Jochi began to be called UzbekiUzbek ).
Headquarters of the Khan of the Golden Horde (

 [Dynasty of Khans of the Golden Horde:
Batu (1227-1255)- the first ruler of the Golden Horde - the state of the Jochids with the capital Sarai-Batu (near modern Astrakhan), later the capital was moved to Sarai-Berke (above Sarai-Batu along the Volga). History of the Kazakh SSR, v.2, p.127. And then the years of the reign of the khans of the Golden Horde are given according to this source: p.130.
Berke (1257-1266).
Mengu-Timur (1266-1280).
Uzbek Khan (1312-1342).
Janibek (1342-1357).

Dynasty of Khans Kok (Blue) Horde by Ghaffari.
Tokhta, son of Kurbukuy, son of the Horde, son of Jochi.
Toghrul son of Tokhta. He died in 727 AH. (1326/27).
Uzbekson of Toghrul.
Janibek, son Uzbek .
Berdibek, son of Janibek.

Khan dynasty of the Ak (White) Horde by Ghaffari.
There-Munke, son of Nokai, son of Kuli, son of Horde.
Sasy-Buka son of Nukai. Died in 720 AH. (1320/21).
Erzen, son of Sasa-Buki. He died in 745 AH. (1344/45).
Mubarek-Khoja son of Erzen.
Urus Khan, son of Chimtai. Died 778 AH. (1376/77)
Toktakia, son of Urus Khan. (He died in 778 AH - History of the Kazakh SSR, v.2, p.167).
Timur-Melik, son of Urus Khan. Killed in 778 AH.
Toktamysh, son of Tui-Khoja-oglan. Died 807 AH. (1404/05).
Nuzi oglan, son of Urus Khan.
Timur-Kutlug son of Timur-Melik. Died 802 AH. (1399-1400).
Shadibek. Died 811 AH. (1408/09).
Fulad Khan. Died 811 AH. (The son of Timur-Kutluk - Pulat. History of the Kazakh SSR, v.2 ... P.153-154)
Timur, son of Shadibek. Died 813 AH. (1410/11).
Toktamysh, son of Timur-Kutlug.
Jalal ad-din, son of Kuizi (Koychirak-oglan), son of Urus Khan. Killed in 831 AH. (1427/28).
Muhammad Sultan, son of Timur, son of Kutlug-Timur.
Kasym Khan, son of Seyidak Khan, son of Janibek, son of Berdi Khan.
Haknazar son of Kasym Khan.

See V.G. Tiesenshausen. Sat. materials relating to the history of the Golden Horde. T.II. M.-L., 1941. S.210

The years of the reign of the khans:
Chimtai - 1344-1361
Urus Khan- 1361-1376/77
Timur-Melik - 1376-1379
Toktamysh - 1380-1395
barrack - 1423/24 - 1248
Kasym- 1511-1518 (or 1523)
Hakk-Nazar - 1538-1580

Uzbeks are a Turkic-speaking people, the indigenous population of Uzbekistan and the largest nation in Central Asia. In Uzbek, their nationality sounds - "Uzbeklar". Earlier on the territory of Uzbekistan, many peoples called "Sart", which was designated as "merchant". From time immemorial, the Uzbeks were indeed actively engaged in trade, but they were also fond of agriculture.

population

Among the peoples of Central Asia, the Uzbeks are the most numerous. And in Uzbekistan itself, the indigenous population is 80%. Around the world, according to the latest census, there were about 40 million people, of which 27 million are in Uzbekistan. In addition, diasporas are found in such countries:

• Afghanistan (4 million);
• Tajikistan (1.2 million);
• Kyrgyzstan (875 thousand);
• Kazakhstan (550 thousand);
• Russia (290 thousand);
• Turkmenistan (approximately 250-500 thousand);
• Turkey (75 thousand);
• Pakistan (70 thousand);
• USA (50-80 thousand);
• Ukraine (12 thousand);
• China (10 and 12 thousand);
• Sweden (3.5 thousand);
• Belarus (1.5 thousand);
• Mongolia (550 people);
• Latvia (340 people).

Origin

Uighurs and Khalajs are kindred peoples. But the Uzbeks are considered the descendants of such nationalities:

• Sogdians;
• Arabs;
• Mongols;
• Karluks;
• Bactrians;
• Oghuz;
• Khorezmians;
• Kipchaks;
• Fergana;
• Sacomassogetic tribes;
• Turks (Golden Horde).

Over the centuries and in the process of merging different nationalities, such a people as the Uzbeks arose. But the Uzbek tribes of Desht-i-Kipchak had a great influence on the formation of the future nation. There were as many as 92 such tribes, but the opinions of historians about their list differ. But the Kyrk, Yuz and Ming tribes are found most often in various historical documents. On the territory of modern Uzbekistan there were previously three powerful states: Sogd, Bactria and Khorezm.

Language groups

The Uzbek language belongs to the Turkic group of languages. It is also part of the Karluk language groups, which were preceded by the Old Turkic language. Writing is based on the runic alphabet. With the advent of Islam in the country, the Arabic alphabet appeared in IX. Closer to our time, the Latin alphabet was introduced, and then the Cyrillic alphabet. In 1992, the Latin alphabet was officially fixed.

Nowadays, there are many forms of the local dialect, moreover, complex forms:

• Ferghana;
• Tashkent;
• Turkestan-Chimket;
• Karshi;
• Samarkand-Bukhara;
• Khorezm;
• donate.

Bilingualism is not uncommon.

Religion

Religious beliefs - Islam, Sunnism. Very rarely there are other beliefs and confessions. Samarkand is the capital of spiritual life in Uzbekistan.

Traditional cuisine

Uzbeks are characterized by an abundance in the menu, as well as hospitality. Even when baking bread, they can mix several varieties, and even varieties of flour. Traditionally, flatbreads, patir or obi-non are prepared. Meat is consumed beef, lamb and chicken. Common dairy products (kaymak, pishlok). They love spices, but mostly herbal ones. The best dish is Uzbek pilaf, its preparation is a whole tradition. Also valued green tea, which perfectly quenches thirst. Among fruits, melons, watermelons and grapes are in demand. Mushrooms and fish are rarely consumed.

National clothes

Outerwear for men is called a camisole. This is a long shirt, about knee-length, where it is slightly sewn at the waist. The headdress is a skullcap. The women wear a dress. When leaving the house, you need to put a burqa on your face. But this tradition is departing, as well as wearing a headscarf. Shoes - rubber boots, over which you need to put on galoshes.

Customs of the Uzbek people

Parents of boys and girls independently choose a couple for their children and the opinion of the newlyweds is not taken into account. Children always listen to their parents and follow their instructions. It is customary to pay bride price for a bride. But sometimes the bride is stolen, and the police do not really take up the search. The man is the head of the family, religion allows you to have up to 4 wives. In a family, the father speaks first, sons speak only with permission, the wife speaks last, but in the family everything is decided by the father. Despite discrimination, the family has soft relations.

Uzbeks are characterized by agriculture and cattle breeding. The latter built yurts. They also live in a tent.

The people support the Mahalla tradition, when all relatives and everyone knows everyone. And there is also a special tea drinking in Uzbeks: if a little tea is poured, then the owner wants someone to be a frequent guest and ask for more, and if a lot is poured, then the guest should finish his tea quickly and leave, he is not an expected guest here.

Traits

Uzbeks are hospitable, very good-natured. They don't like being insulted. Slightly proud, patriotic, love their country and their people. They will always come to the rescue.

Uzbeks have been shaping their nation for many centuries, so they have something to be proud of. They maintain their traditions, although many customs have become only maintained by small groups. Much time and attention is given to religion.

(an excerpt from the new book of academician G. Khidoyatov "Turkic civilization")

Uzbeks. Khiva Khan Abdulgazi Khan (1642-1663), who at the same time was a poet and researcher of Turkic history, argued that the name "Uzbek" came from the name of the Golden Horde Khan Uzbekkhan. He wrote: "After the adoption of Islam by Uzbek Khan, everyone began to call his tribe (el) Jochi the people of Uzbek and undoubtedly they will call it until the Day of Judgment." There is, of course, an element of truth in this idea. The great glory of Uzbekkhan, as a leader and sovereign, prompted the Turkic tribes to take his name, which personified power and place in the tribal hierarchy. But there is another opinion, whose supporters believe that the ethnonym arose as a result of the combination of two Turkic words “oz”, meaning “himself” and “bek”, commander, i.e. Together they are their own commander. This opinion is difficult to accept, because. there are no such words in any of the ancient Turkic dictionaries, and even such a word is not found. It seems that such an interpretation of this ethnonym requires additional study. From the correct interpretation of this ethnonym, an entire epoch of the ethnogenesis of a modern rather large nation of 30 million people, ethnic Uzbeks, who have their own territory, statehood and played a key role in the history of Central Asia, is connected. ZV Togan, who is known for his sympathy for the Uzbek people and the Uzbek Republic, tried to solve this problem most radically. He pointed out that all 92 Turkic tribes spoken of by ancient sources, as well as Rashid ad-Din and Abulgazi, should be called Uzbeks (toksan ikki kabila ozbak - Z.V. Togan Bugunki Turkili. Turkistan ve Yakin Tarihi. c.1.s.42 Istanbul 1981). Of course, there is an element of exaggeration in this concept, because. of these 92 tribes as early as the beginning of the 15th century. two tribes separated under the leadership of Dzhanibek and Kirai (Girey), who united with the Kyrgyz tribes, receiving the name Kyrgyz-Kaisaki, but at the same time there is a large share of truth. And we should talk first of all about the appearance of the term itself. Z. Togan spoke about the ethnic side of the matter, the ethnonym Uzbek itself is of no less importance for the modern reader, and behind it lies its own complex history.

A thorough study of documents and the latest literature makes it possible to present a more reasonable and close to reality picture of the appearance of the ethnonym "Uzbek". From the documents (Lan-Poule, Bosworth, Tizenhausen op. cit.) it is clear that this term, like a proper name, appears in the capital of the Seljuk dynasty of the Ildegezids in Tabriz at the beginning of the 13th century.

The Seljuk Empire was a military power, the army, which was the backbone of the state, was commanded by Turkic slaves - Mamluks. Freemen could not be trusted with the highest military offices or the administration of outlying provinces; the Seljuks relied more on the loyalty of purchased slaves, brought up at court along with princes and heirs. Under each Seljuk sultan there was a retinue of Mamluks, brought mostly from Central Asia, bought at the slave markets in Khorezm and Bukhara; they occupied the highest government positions and practically the entire army was under their command. As a reward for faithful and diligent service, they were released into the wild and often they became rulers of provinces and even states. When the Seljuk sultans weakened and the empire began to disintegrate, their Mamluks, who had previously fought for them, became the guardians and mentors of the heirs and princes. They were called atabeks. Soon, some teachers, taking advantage of the youth of their wards, gradually took away all power, turned into full-fledged rulers of their provinces, and began to use all the prerogatives of power, creating their own dynasties, although they were often legally listed as vassals of the former rulers. In Damascus, for example, the Burids ruled, in Mesopotamia - the Zangids, in Mosul the Mosul dynasty, in Syria - the Syrian, in Kurdistan - the Ertukids, in Fars - the Salganids, in Luristan - the Khazaraspides.

Of all the states of the Atabeks, the Atabeks of Azerbaijan stood out, who were called Ildegizids. They ruled not so long - from 1136 to 1225, but they left a rather bright and deep mark in history. The founder of the dynasty was Shams et-Din Ildegiz, a Turkic slave from the Kipchak steppes, who was bought by the Seljuk sultan Masud (1134-1152) in Khorezm. He served at the court of the Sultan and drew attention to himself with his devotion and good organizational skills. For faithful service, the sultan appointed him governor of the province of Azerbaijan, and the city of Tabriz, whose population was completely Turkic, became the capital of his possessions. At the same time, he also became atabek of the Sultan's heir, the future Sultan Togrul III (1176-1194). Ildegiz enjoyed the unlimited trust of the Sultan, which allowed him to become the sovereign ruler of the country. He issued orders, distributed lands in iqta to his loyal servants and army commanders, and managed the treasuries. After his death in 1176. power was seized by another atabek - Jikhan Pakhlavan, also from the Ildegizid clan. No one dared to object to the usurpation of power, because he had a huge army commanded by 70 Mamluks loyal to him, which was located throughout the territory of his possessions.

He managed to establish friendly relations with the Khorezmshahs. This was an important diplomatic step that established allied relations between the atabek and the Khorezmshahs. According to these relations, the Ildegezid state recognized itself as a vassal of the Khorezmshah empire. At the same time, they meant the international recognition of the dynasty. These complex relationships allowed Pakhlavan to reach a high level of international ranking. He established friendly relations with Khorezmshah Tekesh (1172-1193). Between them there was a lively correspondence and an exchange of diplomats. All letters were written in the spirit of friendship and cooperation. This character suited both sides. Pahlavan constantly emphasized his loyalty to the Khorezmshahs, and the Khorezmshahs supported his foreign policy actions as an ally. This allowed Pakhlavan to expand the territory of his state to Asia Minor. The state of the Ildegezids turned under him into a powerful state, the most powerful among the states of the Atabeks.

To strengthen his position within the country, Pahlavan used the religion of Islam. The Persian historian Juzjani drew special attention to this circumstance. “He built,” he wrote, “many madrasahs and mosques” (Zubdat at Tavarikh, p. 239). The Ildegezid state became one of the most religious states in Islam. In Tabriz, in mosques and madrasahs, the leading theologians of Azerbaijan were trained. Pahlavan dies in 1187. and immediately after the funeral, a struggle for his heritage breaks out between his sons, fate smiled only at the fourth son, born from a concubine, whose name was Uzbek. His real name was Muzaffar et-Din, but the prefix Uzbek (ўzbak) also appeared, and under this name he went down in history and gave the name to the ethnic group of the Turks, which then became known as the Uzbeks. The internecine struggle between the heirs of Pahlavan continued until 1210, when Uzbek won a final victory and became the last atabek of the Ildegizids. They captured Tabriz in 1137 and declared it their capital. Soon, the entire north-west of Iran and Iraq were annexed to their possessions, in the north their borders reached Georgia and Shirvan. The Ildegezids were ethnically connected with the confederation of the Turkic tribes of the Kara Koyunly, and came from the Oguz Iwe clan, located in Khorezm. Ethnically and spiritually, they were connected with Khorezm, they had one Turkic language and this made it easier for them to communicate. This was not surprising in Iran, where even under the Qajars, the crown princes did not know the Persian language and spoke and studied in the Turkic language. For most of their history, the Ildegezids were in vassal dependence on the Khorezmshahs. At the same time, they were closely connected with the great Seljuks, they were the educators of the last sultan of the great Seljuks, Togrul III (1176-1194).

The Uzbek showed himself to be an energetic warrior, a capable military leader and a flexible statesman; in a few years, he expanded the boundaries of his possessions, annexing Isfahan and Hamadan. Iraq was also conquered. As a result, a large state was formed, the borders of which stretched from northern India to the Caucasus. He managed to establish independent diplomatic relations with the most powerful Muslim state of Egypt and become an ally of the Ismailis. Uzbek's success alarmed Khorezmshah Ala ut-Din, who decided to force him to be a submissive vassal. The invasion of Genghis Khan into his possessions and his death prevented him.

What the father failed to do, his son Khorezmshah Jalal et-Din Manguberdi decided to do. Fleeing from the Mongols, in 1221. he invades the possessions of Uzbek, deciding to create a new state of Khorezmshahs here. Yesterday's overlord and vassal have become enemies. Uzbek, his supporters and subjects desperately defended themselves, but were defeated. The Uzbek was forced to recognize vassal dependence on the new Khorezmshah, on his orders in Tabriz they read a khutba with the name of Jalal et-Din, and began to mint a coin with his name. The truce lasted almost five years, but in 1225. a new war broke out between them. Uzbek was close to victory and in 1227. he laid siege to Tabriz, where the Khorezmshah formed his capital. In the decisive battle that took place, Uzbek again suffers a defeat, now a final one, and is forced to flee. He took refuge in Ganja, where he died in December 1225. All his possessions were declared subject to Jalal et-Din, who ruled them until his death in 1231. He was the last ruler of the Ildegezid state.

Relatives and supporters of Uzbek did not accept the loss of power and the state and began to wage a fierce struggle for the return to their homeland. As a sign of loyalty to their leader, they began to call themselves Uzbeks. In 1227 under the command of the former commander of the troops, also named Uzbek, they laid siege to Tabriz, where Jalal et-Din settled, but the war ended unsuccessfully for them. They were defeated and forced to flee to the north of Azerbaijan. In 1228 a new uprising followed, which also ended in the defeat of the Uzbeks. In 1256 Azerbaijan is invaded by the Mongols under the leadership of Hulagu Khan, who conquer the whole of Iran, establishing the power of the Mongol Khulagid dynasty here.

The tribe of Uzbeks is again forced to retreat. The creation of the Golden Horde gave them the opportunity to finally find a haven in their native ethnic element. They leave for the Golden Horde and join the military formations of Batu Khan, who passes them on to his brother Sheibani as the basis of his own troops. From now on, the tribe began to be called Uzbek-Sheibanids. Since then, according to the Persian historian Rozbekhan, three ethnic groups have been formed in the Dashti Kipchak - Sheibanid Uzbeks, Cossack Uzbeks and Timurid Uzbeks. The Uzbek Cossacks (in the future Kazakhs) decided to keep their former nomadic way of life and retired to the steppe. They formed the basis of the future ethnic formation - the Kirghiz-Kaisaks, from which in the 15th century. Kirghiz and Kazakhs were formed. Of these three groups of Uzbek tribes, only the Sheibanids settled, they occupied a large territory from the Ural mountains to the Volga, forming at the end of the 13th century. Siberian cities of Tyumen, Tura, Tobol. After the death of Timur in 1405. A mass organized resettlement of Sheibanid Uzbeks to Central Asia began, which was accompanied by a fierce war that lasted more than a hundred years and ended in their victory. The assimilation of the two branches of the Uzbek people was painless - a common language, a common religion, a single way of life and moral values, turned out to be stronger than the political ambitions and selfish interests of the rulers. The American researcher of the history of the Uzbek people, Professor of Columbia University E. Allworth noted an amazing similarity in the public consciousness of these groups of the Uzbek people based on the study of the “Alpamysh”, which was equally popular with both. It reveals the spiritual relationship of those Uzbeks who lived in Central Asia with those who lived in the far north (E. Allworth op.cit. pp..21,37).

The Golden Horde was a huge ethnic cauldron, where the most diverse tribes and peoples lived side by side, where various ethnic groups mixed up, new ones were created, which acquired various names. The state became cramped, the climate did not allow expanding the living space, and some left the Horde and moved to new territories located to the south. In the Golden Horde itself, integration processes began to appear, which led to the consolidation of the Uzbek tribes. It is noted that the Golden Horde already at the beginning of the fourteenth century. began to be called the "country of Uzbeks" or "Uzbek ulus" both in literature and in official documents. This name appears after the adoption of Islam by Uzbek Khan in 1325. Instead of the former name "ulus of Jochi", the name "ulus of Uzbek" appears, so the country began to be called in official documents. The generic name of Uzbek Khan was Sultan Muhammad, but after becoming a Khan, he began to be called Uzbek Khan. Undoubtedly, this name reflected the desire of the ruling class to be the leader of a certain leading ethnic group. She was the Uzbeks from Tabriz.

The Uzbeks arrived in the Golden Horde around the end of the forties of the 13th century, i.e. in the last years of Batu Khan's khanate. Khan sent them to his brother Sheiban, who, on the site where the city of Tyumen is now located, created an urban settlement, which was intended for his personal military unit, which his brother was supposed to provide him. There is a legend about the meeting of Sheiban with his new army. When asked about the name, one of the arrivals answered - Uzbek. Another also answered - Uzbek, the third the same. Their commander also answered - Uzbek and to the question - that's what everyone is called Uzbeks, he simply answered - yes, we are all Uzbeks. Then Sheiban said that in this case he would become an Uzbek. And since then, the ethnonym Uzbeks has appeared in the Golden Horde with the definition of Uzbeks-Sheibanids.

The newcomers Uzbeks were accepted favorably in the Golden Horde. They already knew about them. Their fame and history preceded them. They were pious, Sunnis, who faithfully observed all the requirements of the Koran. They had priests educated in Khorezm and their own theologians, who played a significant role in the spread of Islam in the Golden Horde.

The Uzbek population grew rapidly, the territory of their residence expanded, and their importance in the political and social life of the country also grew. New tribes appeared, which were called Uzbeks, although they had different names. By the middle of the fourteenth century. there were already 21 of them and they have become a leading ethnic and political force. They lived in compact formations with strong integration tendencies. Islam, common language, spiritual life, way of life, historical traditions united them. The Golden Horde began to be called the "country of Uzbeks" or "Uzbek ulus". This name also migrated to scientific and political literature. The historian H. Shami in his work Zafar-name called the Golden Horde "a region of the Uzbeks", and Khan Tuktakiya (1375) called only "the son of King Urus, Khan of Uzbek"

The influence of the Uzbek tribes grew rapidly, at the same time the influence of the Uzbek tribal elite also grew. Annual congresses of representatives of tribal leaders began to be held, which began to be called "kurultais of the Uzbek sultans." In that motley ethnic kaleidoscope of the Golden Horde, the Uzbeks stood out for their solidarity, culture and religion. They were good artisans, cattle breeders, plowmen, distinguished by diligence and high professionalism. Their spiritual life was inspired by the ideas of Islam. Islam for the Golden Horde khans became the main means of ideological and political unity of the people of the Golden Horde. The Golden Horde also included part of the Dashti Kipchak with its nomadic freemen, whose behavior was difficult to predict. Only religion could transform them into faithful defenders of the state.

In 1312 Khan of the Golden Horde becomes Uzbek Khan. His real name was Giyas et-Din Muhammad, but his spiritual father blessed him on the Khan's throne with the name Uzbek Khan, and under this name he went down in history. This is a remarkable fact, showing his desire to declare himself simultaneously with the title of khan and the right of the leader of the Uzbek tribes. The Uzbeks became its main support and the pillar of the state. Accepting Islam and carrying out the Islamization of the country, Uzbek Khan had in mind, first of all, political interests. His personal qualities provided him with high prestige among the broad masses of the people. And of course, among the leaders of the Uzbek aura. Uzbeks stood out among other ethnic groups with their culture, way of life, way of thinking and social consciousness. Their devotion to Islam was fanatical, they strictly adhered to all the precepts of the Koran. The rite of circumcision was obligatory and was carried out festively and solemnly, and the whole ummah was aware of this. Men have always had clean-shaven heads. Everyone observed the time of prayer. The dead were buried strictly according to Muslim regulations, graves were dug only by Muslims in accordance with Muslim rules. The kharaj was regularly paid without any coercion, and the imam of the mosque loudly announced the contribution of each member of the ummah. Everyone gave alms to dervishes and wanderers, and all Koranic holidays were observed. Cattle were slaughtered only in accordance with the requirements of Islamic traditions. All religious holidays were celebrated with special solemnity and scope. The most popular of them were kurban hayit and nauruz. On such holidays, the rich and noble arranged ulag (goat-wrestling) with expensive bonuses, and the winners were glorified as bakhadur.

The Sheibanid Uzbeks had their famous theologians, clergymen and readers of the Koran. They were taken from house to house, from yurt to yurt, many became members of families in which children were taught. Wealthy people set up free schools at home for the children of their own and nearby auls. Most of the teachers were brought from Khorezm. They were hired for two or three years and during this time of the year they managed to teach children to read the Koran fluently, to know by heart several chapters of this sacred Muslim scripture, to read and write Arabic script, to know and interpret its most important chapters. Thousands of young men who received their primary education at home educational institutions went to Khorezm to complete their studies in the local madrasahs and maktabs. They returned to the Golden Horde to train their fellow citizens and tribesmen. Together with their teachers they were missionaries of the Turkic civilization.

This cultural and educational process was actively promoted by Uzbek Khan and his son and heir Jani Bek (1341-1357). With their support, hundreds of mosques, educational institutions, khanaka, temples, shelters for wandering Sufis were erected in the Golden Horde, grants were distributed for cultural figures who arrived from Khorezm and another cultural Islamic center of Kazan. And it is no coincidence that both were glorified by historians, poets and musicians sang. The Golden Horde was the brainchild of the Turkic civilization, which transformed the country and its people from a steppe horde into a civilized state.

Over time, the number of tribes living in the territory allocated for Sheibanids grew. The reforms of Uzbek Khan served as an impetus for integration processes, they created spiritual ties that contributed to the rallying of various tribes into a single ethnic community. Next in line was the question of creating a confederation of tribes with a single elected khan. Soon history itself provided such an opportunity. In 1395 Timur defeated Khan Tokhtamysh and completely destroyed Sarai Barak and Sarai Batu, practically destroying the Golden Horde as a state. Unrest, inter-tribal conflicts began on the territory of the former Horde, anarchy swept the steppe. Only the Uzbek tribes maintained unity and cohesion. Among them, the idea of ​​creating an elected government that would develop uniform general rules for the coexistence of tribes wins. The guarantor of the execution of such rules, which were called laws (konun), would be khans elected for a certain period at general congresses of tribes (kurultai). Death of Timur in 1405 gave an additional impetus to the integration processes of the Uzbek tribes. After long negotiations and meetings of the leaders of the tribes, they agreed to elect such a khan.

March 1428. At the kurultai of the Uzbek sultans in Chimga Tura (now Tyumen), the creation of the Uzbek confederation was announced and the representative of the Sheibanid house, Abulkhayir, who was only 16 years old that year, was elected its khan. He became the khan of the powerful Uzbek confederation, which already included 25 tribes that declared themselves Uzbeks. Although the very name of the Uzbek state appears in official sources only in 1527. - Uzbekistan, the creation of the Uzbek confederation would be rightly considered the first step towards its creation. Let future researchers figure out what should be considered the beginning of the Uzbek state - 1428, when the creation of the Uzbek confederation was announced, or 1527, when the name of the state appears in world international documents - Uzbekistan.

The confederation had a common territory, a common language, culture, common rules of conduct, a sovereign with powers of authority, who was called Abulkhayir Khan. He married the daughter of the leader of one of the leading tribes - Burgut, this guaranteed him power, his support was also three powerful Uzbek tribes - Mangyts, Mings and Kongrats, whose support provided him with absolute power in the confederation. These tribes in the future were the creators of three Uzbek states - the Emirate of Bukhara - Mangyta, the Kokand Khanate - Mingi and the Khanate of Khiva - Kongrats that existed until 1921, before the establishment of Soviet power. Their exodus to Central Asia was reminiscent of the invasion ten centuries before them of other northern peoples in Europe - the Vikings.

Source - CentralAsia
www.centrasia.ru

Uzbeks are a Turkic-speaking people, the main and indigenous population of Uzbekistan. This is the largest ethnic group in Central Asia in terms of population. About 30 million Uzbeks live in the world. The ancient ancestors of the people are the tribes of Sako-Massagets, Sogdians, Bactrians, Fergana and Khorezmians, who gradually began to unite in the period from the 10th to the 15th century. As a result, between the 11th and 13th centuries, there was a mixture of the ancient Turkic tribes with the ancient Iranian population.

Where live

Almost 27 million Uzbeks live on the territory of Uzbekistan. Of these, 48% live in rural areas. A large number of representatives of this people have long settled in northern Afghanistan, Tajikistan, Kazakhstan, Turkmenistan and Kyrgyzstan. Uzbek labor migrants work in Russia, Turkey, the USA, Ukraine and in the EU countries, where they have founded communities.

Name

The ethnonym "Uzbek" is translated as "free man" and "owner of himself." Some historians believe that the ethnonym arose on behalf of the Khan of the Turkic-Mongolian state of the Golden Horde, Khan Uzbek, who ruled in 1312-1340.

Story

It is believed that there are 92 clans (tribes) of Uzbeks, which became part of the future Uzbek nation. There is a legend that says that 92 people went to Medina and there they participated in the war of the Prophet Muhammad against the infidels. These people were converted to Islam, and it is believed that the tribes of Uzbeks, who were also called "ilatiyya", originated from them.

To date, it is known about the existence of 18 out of 92 lists of Uzbek tribes, and all of them were compiled in Maverannahr, the oases of the Central Asian interfluve. The earliest list was compiled in the 14th century, the latest in the 20th century.

From the analysis of all the lists, it should be noted that most of them begin with the names of three tribes:

1. kyrks
2. mingi

There was also the Deshtikipchak tribe of Uzbeks Uishun (Uysun), whose origin originates from the nomadic Usun tribe. Groups of the Uysun tribe are known in the Samarkand and Tashkent oases. Uzbeks consider him the most ancient of all 92 Uzbek tribes.

Anthropologist K. Kun testifies that modern Uzbeks are a heterogeneous ethnos in racial terms. Among them are representatives of mixed in varying degrees, strongly Mongoloid and extremely Caucasoid individuals.

Language

Uzbek is part of the Turkic group of languages ​​and, together with Uighur, belongs to the Karluk languages. The Karluk group was formed from the ancient Turkic language of the 7th-10th centuries, which was based on the runic alphabet. Since the 9th century, due to the spread and strengthening of Islam, the Arabic alphabet began to spread among the Uzbeks. The Uzbek language was based on the Arabic alphabet until 1928. From 1928 to 1940, the Latin alphabet began to be used instead, which by 1940 was replaced by Cyrillic. In 1992, the Latin alphabet was again introduced in Uzbekistan. Some groups of Uzbeks are bilingual, for example, many of those living in Afghanistan speak Dari.

Modern Uzbek has a complex structure of dialects. There are 4 main groups of dialects:

• north Uzbek
• South Uzbek
• Oghuz
• Kypchak dialects

Religion

The Uzbeks are Muslims and have retained in their cult remnants of ancient Iranian influences. Strictly celebrate Noruz (Navruz) - the spring equinox. They respect fire very much and believe in healing by the rays of the setting sun.

Food

Uzbek cuisine is diverse, influenced by the nomadic and sedentary lifestyle of the people. Dishes are known and popular all over the world: lagman, pilaf, manti. In Uzbekistan, these dishes are prepared with some peculiarities. The people also have their own original dishes that are not cooked anywhere else. Uzbek cuisine has its own traditions. Pork is not eaten in any form, this meat is forbidden for religious reasons of the people. All food is divided into two types: harom and halol. There are important restrictions on the timing and order of eating during the holy month of Ramadan and the fast associated with it.

Bread is highly respected by Uzbeks; cakes are placed on the table only “face up”. At feasts, only an even number of cakes are put on the table, odd ones are served for mourning events. The breaking of the cake is a sign of the beginning of the meal. Usually this is done by an older family member or a younger one, but only with permission. The oldest at the table should start the meal first, and only after him all the rest. To disobey this rule is considered ignorance.

For weddings, various holidays and commemorations, pilaf is always prepared. Cooking starts at night, and the dish is served to the table early in the morning. To this day, Uzbeks eat pilaf with their hands. It's not difficult, but it takes some skill.

Ancient traditions are associated with the preparation of a dish that has no analogues in the cuisines of other peoples - "sumalak". It should be cooked in early spring, before the start of sowing. Often this dish is prepared during the Navruz holiday, right on the streets in large cauldrons. The consistency of sumalak is similar to jam. Uzbeks consider it very useful for the stomach and immunity.

For pilaf, only yellow carrots are used, mainly mushak varieties. In Uzbek families, cooking is considered a male occupation. Often the men take over all the culinary duties in the household. Cooking pilaf for 100 or more kilograms of rice is entrusted only to a man. Professional male cooks are called "oshpaz". The diet of Uzbeks includes meat dishes, soups, confectionery and bakery products, salads, and drinks. The main meat dishes are prepared by frying, they are high in calories. Widely used in cooking is cottonseed oil, fat tail fat, butter, herbs and spices.

Various cakes, oatmeal, bugirsok koloboks, and brushwood are prepared from the dough. Of the confectionery, nisholda is popular - a white sweetness similar to jam, Uzbek sugar novvot (also navat), candy caramel parvarda, halva and liquid flour halva holvaitar. Drinks, curd mass, dried balls with spices - kurutob are made from milk. Salads are prepared from fresh vegetables, seasoned with oil. Sausages and delicacies are made from meat.

Character

Uzbeks are honest, direct and solidary people, they do not have gloom and fussiness, but at the same time they have the instincts of a ruler and a warrior.

Appearance

The head is usually oval, the eyes are longitudinally slit, the cheekbones do not protrude much. Hair color is usually dark.

clothing

The national costume of the Uzbeks was created in ancient times and is worn by representatives of the people to this day. In each region, the national costume has its own characteristics and differences.

The men's suit consists of:

1. shirts of various styles
2. bathrobe
3. camisole
4. belts
5. pants,
6. leather boots
7. headdress - skullcaps or turbans.

In everyday life, the male part of the population wore a shirt that used to be below the knees, then became shorter, to the middle of the thighs. The collar of the shirt was sewn in two styles. In the Fergana and Tashkent regions, men wore an open shirt - a yakhtak. It was sewn from cotton fabric. The edges of the gate were sometimes sheathed with jiak braid. Aristocrats and clerics wore shirts only with a horizontal collar. At the beginning of the 20th century, boys and elderly men wore guppycha shirts quilted on wadding. Pants in everyday life men wore without pockets, slits and buttons. They were wide at the top and tapered towards the bottom, reaching to the ankles.

The dressing gown served as outerwear. Depending on the weather, lined and wadded robes were worn. On both sides, vertical cuts were made on the floors. The floors, the collar, the edges of the sleeves and the hem were sheathed with a woven narrow braid or a cloth strip. Two ties were embroidered on the chest. The clothes of the nobility and the emir were decorated with gold embroidery. In everyday life, men put on a hat, skullcap and turban on their heads.

The male population of the lowland oases wore soft boots with leather mules. The Uzbek nobility wore ceremonial boots made of green shagreen, with an elegant heel beveled to the middle of the sole. Such shoes allowed the rider to deftly keep in the stirrups.

Women's traditional dance costume consists of:

1. bathrobe
2. dresses
3. harem pants
4. veil or scarf
5. skullcaps
6. shoes.

Silver or gold jewelry was an obligatory addition to any clothes. They were worn by all women, regardless of age.

As the upper everyday wear, they wore a camisole or a robe with an open and wide collar, whose sides almost did not converge. The sleeves are looser and shorter than the men's dressing gown. Women from the Samarkand and Bukhara oases often wore long rumcha robes, slightly close to the waist. Mursak robe is a specific outerwear for women. It is oar, tunic-shaped, without a collar. They sewed it in such a way that when worn, its floors overlapped each other. They made mursak long, to the ground, quilted on cotton and lined. The floors, the bottom of the sleeves and collars were sheathed with woven braid.

Camisole women began to wear only in the second half of the 19th century. It was sewn slightly close to the waist, with narrow and short sleeves, a turn-down collar and a cut-out armhole. At the same time, Uzbek women began to wear short sleeveless nimcha.

In everyday life, the head was covered with a scarf, often two at once. One was thrown over the head, the second was folded diagonally and put on like a headband. In the 19th century, they wore a scarf with an exit for the face, a rumol peshona scarf was tied on the forehead. The paranja was gradually forced out after the struggle of the Soviet authorities with remnants carried out in the 20th century. Women and young girls still wear skullcaps today. They are usually decorated with bright embroidery and beads. The main footwear for women was mules.

A life

The main part of the Uzbeks lead a settled way of life, mainly engaged in agriculture. There are especially many nomadic Uzbeks in eastern Bukhara, on the left bank of the Amu Darya, in the Afghan possessions. There are even more semi-nomadic people who move with herds from place to place in summer and return to permanent dwellings in winter.

The religion of the Uzbeks is Islam, so they allowed polygamy, which was especially prevalent among the feudal aristocracy and the wealthy. The emirs and khans had entire harems. The Uzbeks lived in large patriarchal families, which included several generations of relatives. Gradually, the families began to separate, the sons after the death of their father lived separately, the older sons got married and left, the younger one remained with his parents and received an inheritance.

In the family, everyone is obliged to listen to the elder and obey him, the position of women used to be humiliated, and the younger ones were obliged to listen to the elders in everything. Only the eldest always managed the income of the family, despite the fact that everyone in the family worked. Women were subordinate to the eldest in the family, who distributed housework among them, picked cotton, spun, bred silkworms, and cleaned kurak.

dwelling

The regions of Uzbekistan differed in climatic conditions, as a result of which local folk architecture developed. The main ones were the architects of Bukhara, Khiva, Ferghana and Shakhrisabz, who to this day have retained the features of construction and construction, decoration, planning, styles of architecture. Earthquakes often occurred in the Ferghana Valley, so houses were built there with double frames, due to the abundance of rain, clay spools (lumbaz) up to 50 cm thick were laid on the roofs. There were no earthquakes in Khorezm, and houses were built there with pakhs walls and one frame, the thickness of the lumbaza on the roofs was 15 cm. In different regions, the dwellings are diverse in their own way, but the general principles of architecture also exist.

In the old settlements, houses were built without windows and enclosed with adobe walls. The windows of dwellings and outbuildings overlooked only the courtyard. The streets between them were crooked and narrow. The houses of wealthier people were divided into the inner half - ichkari - for children and women, and tashkari. This part was furnished more richly and beautifully, guests were welcomed here. Usually all the middle classes had a guest room, the poor did not have it.

The layout of the house of most families, which depended on the number of its members, included an aivan - a shed, a barnyard, a utility room and a toilet located in the yard. In Bukhara, houses were usually built of two or three floors. Each part of the land was used rationally by the Uzbeks. In Bukhara and Tashkent, almost 90% of the plots were subjected to constant restructuring and completion.

culture

Uzbekistan has its own national sports:

• Uzbek national wrestling kurash;
• kozlodranie (the fight of riders for the carcass of a goat) kupkari, or ulak;
• type of horse racing poiga (type of Uzbek equestrian sport).

Very original and rich folklore among the people, which includes the following genres:

• sayings
• proverbs
• jokes
• fairy tales
• lyric songs

All folklore genres reflect the culture and life of the people, brotherhood, the fight against evil, patriotism and hatred of the enemy. The most popular and beloved among Uzbeks are the epic works “worthy”, the carriers of which are folk storytellers bakhgiya and gioir. Many of the works have survived to this day.

The most popular musical instruments are:

• doira
• rubab
• sarnay
• tanbur
• dutar
• kairak
• gijak
• karnay
• Koshnay
• setar
• upland
• balaban

Traditions

Uzbeks are very hospitable people, this is one of the characteristic features of Uzbekistan. How the host received the guest is valued more than the wealth of the table and the prosperity of the family. Not accepting a guest means dishonoring one's family, clan, village and mahalla (quarter).

Guests are always met at the gates of the house, they shake hands with men and ask how they are doing and how they are. Women are greeted with a slight bow, the right hand should be on the heart.

Guests are invited to the house and seated at the most honorable place at the table - dastarkhan. According to the old custom, women and men sit at different tables. The head of the family himself seats the guests at the table. It is customary to plant the most respected people away from the entrance.

Each meal at the table begins and ends with tea. The owner himself pours the drink. The more honorable the guest, the less you need to pour into his cup of tea. This custom is explained as follows: the more often the guest asks the host for an addition, the better. This is a sign of respect for the home. If there is tea left at the bottom of the guest's bowl, the hostess pours it out and refills the bowl. First, pastries, sweets, nuts, dried fruits, vegetables, fruits are served on the table, then snacks and at the end a festive dish - pilaf.

Previously, it was not customary for girls and boys in Uzbekistan to choose a mate for themselves, this was done by their relatives. Today, this custom is partially preserved, but most already choose a pair for themselves. But, just as before, matchmakers and the bride's neighbors come to the house of a potential bride early in the morning. If the groom's parents agree, the ceremony of "breaking the cake" is performed, after which the girl is already considered engaged. The wedding day is set, the bride's parents give gifts to the groom's relatives.

The brightest and most magnificent ceremony among the Uzbek people is a wedding (nikokh-tui). A wedding in every family is the most important event, which is celebrated noisily and richly, with a large number of guests. All relatives, distant and close, neighbors, friends are invited.

The wedding ceremony begins early in the morning with the treat of guests with a festive pilaf in the bride's house and in the groom's house. Then the groom arrives at the bride's house in the company of friends, dancers and musicians. The bride in a white wedding dress is waiting for him in a separate room, where only trusted mullahs can enter. They also take her consent to marriage and read the wedding prayer nikokh, which concludes a marriage between the young.

After the bride says goodbye to the house and parents, the groom's friends take the dowry and load it. Everyone leaves, the bride is accompanied by friends and relatives who sing farewell songs.

The bride in the groom's house is met by women, they sing traditional wedding songs. A white path (payandoz) leads to the door of the house, along which the bride enters her new home. Before the door she bows, she is showered with money, flowers and sweets so that her life is rich, beautiful and sweet.

The wedding celebration begins, which can last for several days. After the wedding, the groom escorts the young wife to their new room, where she is met and dressed by a yanga - a close friend or relative of the bride. Then the groom comes into the room and redeems the bride from her. After the newlyweds are left alone. Early in the morning, the next day after the celebration, the final rite "kelin salom" or the greeting of the bride is held. The young wife bows low from the waist and greets the groom's parents, relatives and guests. They give her gifts and congratulate her.

In Uzbekistan, an obligatory rite of circumcision for all boys is carried out - hatna-kilish. Parents prepare for this from the very birth of the child, sew festive clothes, bed linen and blankets. A ceremony is performed when the boy turns 3, 5, 7 or 9 years old, very rarely at 11-12 years old.

At the beginning, the Koran is read in the presence of the imam, elders and close relatives of men, so the child is blessed. The boy is put on gifts brought by neighbors and relatives. Sometimes put on a foal as a sign that the boy is becoming a man. After that, the “tahurar” ceremony is performed, during which women lay blankets and pillows on the chest. It all ends with a traditional treat for all pilaf.

(d. 1188) in his Book of Edification; describing the events that took place in Iran under the Seljukids, the author notes that one of the leaders of the troops of the ruler Hamadan Bursuk in - years. was the "emir of the troops" Uzbek - the ruler of Mosul.

According to Rashid ad din, the last representative of the Ildegizid dynasty, who ruled in Tabriz, was called Uzbek Muzaffar (-).

Uzbek Khan, namely, in the 60s of the XIV century, the ethnonym "Uzbek" became a collective name for the entire Turkic-Mongolian population of the eastern Desht-i-Kipchak.

The Uzbek historian Ermatov M. suggested that the word Uzbek was derived from the name of the Turkic tribe Uz.

By the end of the XIV century, on the territory of the eastern Desht-i-Kipchak, an alliance of nomadic Mongol-Turkic tribes was formed adhering to the foundations of Uzbek Khan, nicknamed "Uzbeks" for this. For the first time, he is mentioned in Persian sources in connection with the description of the struggle between Urus Khan (-) and his opponent Tokhtamysh.

Much later than the end of the reign of Uzbek Khan, namely in the 60s of the XIV century, the ethnonym "Uzbek" became a collective name for the entire Turkic-Mongolian population of the eastern Desht-i-Kipchak.

• According to the scientist G. V. Vernadsky, the term Uzbek was one of the self-names of “free people”. He suggests that the term Uzbeks was used as a self-name of the united "free people", various occupations, language, faith and origin. In the work “Mongols and Russia”, he wrote: “according to Paul Pelio, the name Uzbek (Özbäg) means “master of himself” (maître de sa personne), that is, “free man.” Uzbek as the name of a nation would then mean “a nation of free people ". The same opinion is shared by P. S. Savelyev, who wrote about the Bukhara Uzbeks in the 1830s, who believed that the name Uzbek means -" his own master ".
  Russian researcher N. Khanykov (Description of the Bukhara Khanate. St. Petersburg, 1843.) notes that the inhabitants of Bukhara were proud of their belonging to the "Uzbek people". The same author uses the term "Uzbekistan" in relation to the entire territory of the Emirate of Bukhara and adjacent territories subject to the Uzbek rulers. To this we can add that no one imposed this ethnonym on Uzbeks living in Xinjiang, Afghanistan, Tajikistan, Kazakhstan and other states of Central Asia, as well as in countries farther abroad, but nevertheless, guided by their self-consciousness, they consider themselves precisely by Uzbeks, considering this ethnonym a synonym for the word "Turkistanlyk", and sometimes "Bukharalyk".

  None of the other Turkic languages ​​stands as close to the language of Alisher Navoi and Babur as Uzbek, which, therefore, is the only legal successor of the Chagatai-Turkic language. In this regard, the position of the Jadids deserves attention again, who in Soviet times were accused of preaching pan-Turkism, calling them also pan-Islamists.

  The Jadids, in contrast to the National Communists and the Bolsheviks, in our opinion, were at that time the only political force that expressed the true interests of the local population of Central Asia (both Turkic-speaking and Persian-speaking) and advocated the formation of a united Turkestan, under which they implied both the distribution area of ​​the Chagatai-Turkic language and the territory of the peoples of this region.

  Thus, the Jadids advocated the formation of such a state, whose national symbols would correspond, firstly, to historical realities, and secondly, to the interests and self-consciousness of all sections of the Turkestan society. Language, as you know, is one of the main criteria in determining the national identity of a people.

  The modern Uzbek language, along with the closely related ancient Uighur, is one of the languages ​​that find the closest analogies and correspondences in the language of Mahmud Kashgari, Yusuf Balasaguni and Turkic-language writings of the 20th - 13th centuries. The basis of this language, as well as Uighur, is the Karluk dialect of the Turkic language, which is one of the most ancient written Turkic languages ​​and was used as a literary language not only by the settled Turkic population of Central Asia, but also by nomads.

  The available set of historical data suggests that the formation of the closely related peoples of the Uzbeks and Uighurs, who are the bearers of the most ancient forms of the literary Turkic language and continue the settled agricultural traditions of the ancient Turks, was basically completed in the 11th century, when the Karluk-Turkic language acquired the status of the state language Karakhanid Khaganate, and the political boundaries of the domination of the Karluk Turks, who considered themselves descendants of the ancient Turks of Central Asia, were restored within the boundaries of historical Turkestan, which meant the entire territory of Central Asia.

  The Dashti-Kipchak Uzbeks also adopted this language after they joined the ancient and rich culture of the Turks of Central Asia. The political association of the Uzbeks proper was formed from more than 90 clans belonging to the most diverse Turkic tribes and peoples, not to mention other earlier and later admixtures. Therefore, their anthropological type was completely different, which contributed to the rapid assimilation of most of them with the local Turkic-speaking population of Central Asia. (See: Encyclopedic Dictionary / ed. F.A. Brockhaus and I.A. Efron. Volume XXXIV. St. Petersburg, 1902. S. 608 - 609), as a result of which their unification within the framework of a new state formation was the imperative of the times ( especially since such centralized state formations existed in Central Asia in the relatively not so distant past - meaning the Shaibanid and Ashtarkhanid states). The only question was which of the proposed names should be given to this association: Turkestan or Uzbekistan? In the history of the Turkic peoples, recorded in the written tradition of other peoples, the names of many Turkic peoples were very often associated with political formations in which the transfer of the ethnonym of the ruling tribe or people to all other tribes and peoples subject to their authority was widely practiced.

  For example, the ethnonym Turk or Turk was originally the self-name of a separate tribe, and in VI. in. after the formation of the Turkic Khaganate, it began to apply to all tribes and peoples who spoke closely related languages. In the same way, after the formation of the state of the Shaibanids, in the European tradition, the ethnonym Uzbek began to spread to other Turkic and non-Turkic peoples of Central Asia.

  The Bolsheviks, on the one hand, fearing the spread of pan-Turkic sentiments and the threat of strengthening the idea of ​​a united Turkestan, and on the other hand, trying to bring discord between representatives of different peoples who had previously lived in the Uzbek states, chose the second. In this regard, it should be recalled that the Jadids considered the ethnonym Uzbek as a synonym for the ethnonym Turk.

  It seems to us that such an understanding of historical terminology is not without foundation and is confirmed by data from individual sources. A clear example of this is the geographical map of Central Asia, compiled in 1735 by the Dutch cartographer A. Maas, on which the entire territory of Central Asia, known in written sources of an earlier time as "Turkestan", is designated under the name "Uzbek". Thus, the word "Uzbek" really acts as a synonym and successor of the names "Turk" and "Turkestan", which is also directly indicated by sources.

  So, Mahmud ibn Vali (XVII century) writes that "The country of Turkestan, both in antiquity and later, was a yurt and habitat for the descendants of Tur ibn Yafas ..., the people of this country (i.e. Turan and Turkestan in the sense Central Asia) in each era had a special name and nickname. So, from the time of Tur ibn Yafas until the advent of Mogul Khan, the inhabitants of this country were called Turks. After Mogul Khan came to power, the name Mogul was attached to all the tribes that lived in this country. After the raising of the sovereign banner of Uzbek Khan in the first half of the 14th century, to this day, the inhabitants of this country are called Uzbeks.However, in distant countries, as before, all the inhabitants of Turan are called Turks (N.Lubin, W.Fierman, Uzbeks, Encyclopedia of World Cultures, volume VI, Russia and Eurasia/China, Boston, Massachusetts: G.K. Hail & Co., 1994, pp. 395 - 399).

  In the recently published Encyclopedia of World Culture in the United States, whose authors can hardly be convicted of biased opinions, the Uzbeks are characterized precisely as the descendants of the ancient Turks of Central Asia, and the toponym "Uzbekistan" is considered as the assignee of the historical name of the entire Central Asian region - "Turkestan".

  In the light of these data, it seems to us that when studying the issues of ethnogenesis and ethnic history of the Uzbek people, one should, first of all, proceed from the fact that the initial basis of its ethnogenesis is the local autochthonous sedentary agricultural Turkic-speaking substrate of Central Asia, which subsequently repeatedly included into its composition both neighboring and alien Persian-speaking and Turkic-speaking ethnic components. Secondly, the real self-name of the Uzbeks, in our opinion, should be considered as a synonym and successor of the word "Turk", since both of these terms have a collective meaning and their origin is associated with the emergence of specific state entities - in one case, the Turkic Khaganate, and in the other - Shaibanid states.

  Consequently, the toponym "Uzbekistan", regardless of its current borders, should be considered as a synonym and successor of the ancient name of Central Asia "Turkestan" Jayhun (Amu Darya) and Sayhun (Syr Darya), i.e. the territory of modern Uzbekistan, is designated precisely under the name "Turkestan". This is of great importance for us, since this map reflects the official position of Iran on certain issues of history).

  Here, however, a reservation should be made that the term "Turkestan" should be understood in at least two senses - narrow and broad. If the conditional borders of "Turkestan" in the narrow sense (in the understanding of the Jadids) correspond to the territory of the Central Asian interfluve, then "Turkestan" in the broad sense includes the entire territory of Central Asia (including South Kazakhstan, Semirechye, Northern Afghanistan and Northeast Khorasan), and in another in a broader sense - all territories inhabited by Turkic-speaking peoples (including East Turkestan, part of Western Siberia, the Volga region, the Urals, Altai, etc.).

  The name "Uzbekistan" should be considered precisely as a synonym and successor of the ancient name "Turkestan", recorded in written sources, primarily because the Central Asian interfluve, firstly, is one of the areas of the original habitat of the Turkic-speaking peoples in ancient times, and in secondly, the cradle of the settled agricultural and urban culture of the ancient Turks.

  It is traditionally believed that there are 92 clans and tribes of nomadic Uzbeks.