Factors Forming the Basis of National Spiritual Culture

Nasiba Yunusova and Jamila Matkarimova

Tashkent State Transport University “Social Sciences” Department, Uzbekistan

Keywords: Spiritual Culture, National Language, Ethics, Mentality, Customs, Religious Beliefs, People's Way of Life,

People's Education.

Abstract: This article analyzes the importance of the long part of the national spiritual culture (national language,

morals, mentality, customs, religious beliefs) and the upper part (folklore, holidays, ceremonies, etc.) in the

upbringing of a mature generation. The article also emphasizes the importance of the education of

generations based on the uniqueness of peoples. Scientific approaches and interpretations of scientists are

analyzed separately.

1 INTRODUCTION

While defining the important tasks of liberalizing the

life of society, the government of Uzbekistan has

determined the gradual transfer of the functions of

central and higher government bodies to the

subdivisions of state power, citizens' self-

government bodies. “The most important component

of building the foundations of civil society is

continuous work in the field of spirituality and

enlightenment, the continuous development of the

individual”(Constitution, 2016).

This vital truth must become a principle that we

always follow, the basis and condition of the

development of society, and embodies a holistic

system. At the heart of this system must be immortal

values such as spirituality, morality, enlightenment.

These three great values have always been

respected by our people for centuries. Also in the

holy religion Both our sacred religion and the

philosophy of the whole East glorified these values,

recognizing them as the most important conditions

for social development.

One of the important components of spiritual

culture is values. "Our main long-term and strategic

task remains the same - to continue the process of

building a democratic state, civil society and market

reforms, to strengthen democratic values in the

minds of the people, to follow the path of

consistency and determination." Hence, values play

a key role in the interaction of social and cultural

systems in society. They are the most important

component of culture, directly involved in the

formation of the social system, influence the social

behavior of the population and its cultural

requirements, as well as determine the content of

cultural policy (

Legislation, 2017).

2 MAIN PART

According to Western scholar George F. Mclean,

“The development of values and their integration as

a culture takes time, as it depends on the experience

and creativity of several generations. Generational

culture, or “tradita,” is called a cultural tradition

because it reflects the combined efforts of people to

discover, reflect, and transmit the deep meaning of

human life. This represents the essence of tradition

as the foundation of wisdom. Traditions develop

faster in sparsely populated centers - villages - than

in densely populated areas, as the process of

transmitting, adapting and introducing values

becomes difficult to pass on to the new generation.

Cultural values are passed down from generation to

generation in new ways and forms” (Mclean, 99-00).

Kenneth L, Schmitz “Despite the fact that many

societies differ in the degree of stagnation, today

they do not have a perfect and distinctive tradition”

(Kenneth and Schmitz, 1999). According to this

view, many nations are not traditional societies, but

they are also no exception to traditions. In my

opinion, tradition serves as a norm for the most

important aspects of social life. In such a society,

tradition speaks on behalf of the past, linking the

present and the future (Kenneth and Schmitz, 1999).

Yunusova, N. and Matkarimova, J.

Factors Forming the Basis of National Spiritual Culture.

DOI: 10.5220/0012607000003882

Paper published under CC license (CC BY-NC-ND 4.0)

In Proceedings of the 2nd Pamir Transboundary Conference for Sustainable Societies (PAMIR-2 2023), pages 5-9

ISBN: 978-989-758-723-8

The mentality of a society, nation, or individual

also includes their specific historical traditions,

customs, and religious beliefs. The mentality of each

nation will be linked to a number of factors,

including its history, living conditions, social

activism, and so on. For example, the process of

formation of the mentality of the Uzbek nation has a

history of almost three and a half thousand years.

The mentality is formed on the basis of socio-

cultural traditions and historical values of the

people. One of its features is its inertia. The change

in mentality is slower than the change in socio-

political, economic conditions. The reality of the

mentality of the Uzbek people is that it lives as a

community. In living as a community, our people

see signs of progress, harmony, friendship and

solidarity. At the same time, as noted by sociologist

M. Bekmurodov, our national mentality is consistent

with "thinking in terms of community, but acting on

the basis of personality" (Bekmurodov, 2002). At

this point, it is obvious that market relations affect

the national mentality. However, it should not be

forgotten that the national mentality accepts only the

rules and regulations that suit it. Opinions contrary

to the consciousness and imagination of the people

are quickly forgotten or accepted, and no external

pressures can erase the spiritual values that are part

of the mentality.

3 RESULTS

The national mentality serves as a kind of

"gateway", it first analyzes the views formed, faces

the test of social action, and then places it in the

system of spiritual values in accordance with its

internal laws. Therefore, any sociodynamic change

in it is the result of infinite trials.

National mentality in spiritual culture:

-Preservation of historical and cultural values,

customs, traditions and concepts;

-testing innovative approaches, adapting

inventions and innovations to their requirements.

The upper layer of national spiritual culture has

the ability to adapt to changes in social life. It

enriches the spiritual culture with new directions and

approaches. Due to this mobility and variability of

the upper layer of the national spiritual culture, the

processes of modernity, internationalization,

integration, exchange of experience with the cultures

of peoples, mutual enrichment take place in culture.

Folklore includes: fairy tales, fairy tales, lapars,

songs, proverbs, sayings, riddles, epics. Some of its

manifestations (for example, proverbs) are

characterized by stability. In both fairy tales and

short stories, there is a constant, constant element.

However, the period will have an impact on their

content and performance.

According to experts, traditional folk art and

modern folk (amateur) art have been formed within

folk art. However, such a classification does not

justify itself in most cases. Take lapar, for example.

It can be applied to any topic or period you want. In

it, only the method of execution is traditional, and

the content can be absolutely modern.

Folk oral art serves the communicative and

recreational functions of the national spiritual

culture. The communicative task includes the

establishment of intergenerational relationships and

connections, meeting the needs of people to interact

in their spare time. If individual creativity is

characterized by individuality, the creation of

cultural riches alone without cooperation with

others, folk art as a product of collective creativity is

based on interpersonal communication. It is in the

process of communication that people enrich each

other spiritually, passing on the experiences they

have gained to others.

Recreation satisfies a person's psycho-

physiological needs, relieves his mental and physical

fatigue. In folk art, a person has a spiritual rest. In

the same way, folk oral art and folk applied art

develop creative abilities in a person, encourage him

to create, to create spiritual wealth (Rudenko, 2007).

During the years of independence, there has been

a sharp increase in interest in folklore and folk arts.

U.Kh. Karabaev and V. According to Alimasov's

research, traditional folk art (holidays, mushaira,

askiya, etc.) is one of the most popular activities

(Yunusova, 2021)

A characteristic feature of folk art is to make

everyone a subject of the creative process. The main

criterion in it is not professionalism, but

participation in the creative process, a kind of

innovation, a contribution to the creative process

with some effort. It is this feature that makes folk art

the most impressive, artistically aesthetically rich

phenomenon of the national spiritual culture.

National holidays and ceremonies have a special

place in the system of national values. The point is

that the great national festivals, harvest festivals,

Independence Day, Navruz, Mehrjan, Eid al-Fitr

(Fasting) and Eid al-Adha (Sacrifice), Remembrance

and Respect Day, Teachers and Coaches, Holidays

and traditions such as "Women's Day" are attended

by many aspects of folk art and spiritual life - music,

dance, song, games, ceremonies, lifestyle values.

Folk holidays and ceremonies increase the syncretic

social significance and influence of the inner

PAMIR-2 2023 - The Second Pamir Transboundary Conference for Sustainable Societies- | PAMIR

spiritual-culture (Yunusova and Khodjaeva, 2021).

“The spirituality of any people or nation cannot be

imagined without its history, unique customs and

traditions, vital values. In this regard, of course, one

of the most important factors is the spiritual heritage,

cultural riches, ancient historical monuments.

The socio-emotional state of the holidays affects

the spiritual culture of the people. During the

holidays, people feel free from daily work, worries,

anxieties, addictions, and debts, even if only for a

short time. After all, on holidays everyone is equal,

free and free, he can spread as much as he wants,

express what he wants, play as much as he wants,

laugh, joke, laugh at someone, no one forbids it.

Holidays of the Uzbek people are characterized

by rest, entertainment, communication,

communication, spiritual unification of people,

celebration of achievements, planning of future

activities, conflicts and wars are stopped during the

holidays.

Rituals are a manifestation of tradition in the

form of artistic, symbolic symbols, images, music,

dance, song, journalism, and ideas, moral rules,

which are understood through artistic expression .

The ceremony consists of a series of rituals and

ceremonies. It is a solemn artistic part of the

tradition.

4 ANALYSIS

Holidays are celebrated in the context of people's

private and public life . The dream of holidays is a

solemn manifestation of a certain form of traditions

and customs that express dreams, aesthetic needs. A

holiday is a day dedicated to an important and joyful

event in the life of society, the state, a social group,

a family.

In general, in the cultural and social development

of every nation there are holidays and ceremonies

that have been preserved from ancient times to the

present day. As in other nations , the Uzbeks have

family and household ceremonies (naming at birth,

cradle wedding, circumcision wedding, wedding,

etc.), labor holidays (harvest holiday, "Navruz",

"Mehrjon", etc.), Islamic holidays (Eid al-Adha, Eid

al-Fitr, etc.) have been celebrated since ancient

times. These holidays and ceremonies still enrich

and complement the national life of our people.

Every holiday and ceremony must have its own

form, meaning and purpose. If we take the weddings

and ceremonies of our people, which fully reflect the

national mentality and identity, the consensus of the

owner of the wedding, his relatives and the people of

the neighborhood is important. A special place in the

system of national spiritual culture belongs to the

education and enlightenment of the people. These

values raise the national spiritual culture to the level

of universal spiritual culture, enriching it with

modern pedagogical technologies and methods.

"Education is an institutional channel for the

reproduction of spiritual values, so the transparent

and latent targets of the education system determine

the extent to which spiritual values are prevalent in

society and thereby affect the cohesion and cultural

homogeneity of society."

Folk pedagogy is mainly in the form of folklore,

reflecting the views and qualities of each generation.

He “played a decisive role in the moral,

enlightenment formation and maturity, physical

perfection of the ancestors. Ordinary people or great

scholars, whether just citizens or sultans of the

country, small cavalry or great commanders, were

created by the people, practiced, relied on, lived and

acted on, and were admired by the people.

The methods, tools and technologies created in

folk pedagogy serve as the basis of modern

pedagogy. The experience accumulated by the

peoples of the East over the centuries is embodied in

folk pedagogy. Therefore, it is not only a collection

of teachings, but also a collection of historical and

cultural experience of the people (Uzbek, 1995).

Proverbs such as "Etiquette is more precious than

gold", "Morality is the heart of man", "A good man

goes astray, but he does not look for fault in anyone

else", "He does what he sees in the bird's nest",

"Unity does not bless the family", and proverbs deal

with the issue of raising a child spiritually. In

general, in folk pedagogy, morality, decency,

glorification of goodness and condemnation of evil,

the call to follow well-educated, well-educated

people play a key role. The artistic creativity and

philosophy of the peoples of our country are based

on this tradition.

Folk pedagogy has been passed down from one

generation to the next, enriched and sometimes

transformed under the influence of time, a process

that has continued uninterrupted. The "heart" of the

national spiritual culture is folk pedagogy, and the

"head" is enlightenment research. These two

directions are interconnected and complementary.

There is no pedagogy without enlightenment, no

enlightenment without education. Because "in the

education system, the balance of social (pragmatic)

and social (values) functions of education is

expressed in a latent (hidden) form" (Uzbek, 1995).

People's enlightenment, enlightenment research

is the result of a person's desire to think, to know the

surroundings, the world, to comprehend. However,

Factors Forming the Basis of National Spiritual Culture

the enlightenment pursuits of the people are a

peculiar reality, so it differs from the enlightenment

pursuits of the individual. For example, an

individual may reject existing scientific-

enlightenment experiences based on his or her

scientific-theoretical concept. The critical

rationalism of the English philosopher Karl Popper

and the nihilism of the German philosopher F.

Nietzsche rely on such an approach. However, the

people do not follow such a path, it is typical for

them to gradually continue the existing traditions,

enlightenment research (Berghe, 1981). This is

clearly seen in the national spiritual culture of the

peoples of our country. "Given the fact that 'high

spirituality is an invincible force', strengthening the

influence and effectiveness of our work in the

cultural and educational spheres, which we carry out

today, has a special place in our program of action."

Enlightenment research can be seen in myths,

legends and myths, astrology, daily observations of

the Sun and Earth's motion, climate change and the

human mood, its effects on the body, health, family,

child care and upbringing.

5 DISCUSSION

Myths, legends, myths, myths and astrology are the

primitive man's way of perceiving the universe.

Myth is the basis of primitive culture, the main

means of understanding the world, the expression of

people's lives, views, artistic thinking. The basis of

the myth is the myth of the ancient man about the

origin of the universe, nature, man, celestial bodies,

things and events. The development of science

rejected them as non-existent phenomena. However,

there is no denying that they are the result of an

interest in knowing the world around them. What is

important for us is that the first researches that took

place in the primitive period lived in later periods

and encouraged people to enlightenment. In

particular, daily practical experiments, observation

of nature, the search for its impact on human life

have led to scientific research.

Each nation has its own customs, myths,

methods of divination, astrological imagination.

They often rely on the laws of repetition of events,

and in many cases the predictions are confirmed.

True, they also have mystical imaginations,

unscientific approaches, conclusions. However, for

our subject, it is undeniable that they reflect specific

aspects of the spiritual culture of the people, have

been the impetus for scientific and intellectual

research in the long historical and cultural

development. In general, the system of spiritual

culture includes language, customs, folk art,

religion, traditions, peculiarities of life, norms of

behavior, the external and internal world of man,

that is, his stature, appearance, dress, behavior, etc.

in the external world. enters. Man's inner world, on

the other hand, includes his purpose in life, his

thoughts, his desires, his aspirations, his emotions.

This inner world of man is spirituality (Chebotarev,

2005). While food gives a person physical strength,

spirituality gives him spiritual nourishment and

strength. Spirituality is related to enlightenment and

culture. In the system of spiritual culture, religion

expresses the purpose of life to man, the meaning of

life, his attitude to this world and the issues of that

world. It absorbs universal moral norms and turns

them into a code of conduct. It has a great impact on

the development of culture and contributes to the

preservation and transmission of universal and

national values from generation to generation.

6 CONCLUSION

Thus, the Uzbek folk games and struggles play an

important role in educating a harmoniously

developed generation, that is, in developing in young

people the qualities of courage, initiative, moral

depth, intelligence, respect for the past. Thus, the

following conclusions were drawn: a) according to

the genesis of spiritual culture , it is a national

phenomenon, because the culture created and lived

outside the nation is y o q; (b) Our research shows

that spiritual culture has a stable core that embodies

these national characteristics, including the national

language, ethics, mentality, customs and religious

beliefs; c) However, in spiritual culture there is an

upper layer that adapts to the requirements of the

time and receives positive innovations, because of

this layer in spiritual culture there is a development,

research in accordance with the requirements of the

time. This layer includes folk oral art, folk applied

arts, holidays and ceremonies, folk lifestyle,

behavioral culture, aesthetic culture, folk education

(pedagogy), scientific and educational research; g)

The condition for the development of national

spiritual culture is the correct identification of the

internal features of these two layers , careful

monitoring of changes in them, and only then the

development of socio-project plans.

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Factors Forming the Basis of National Spiritual Culture