Volume 02 Issue 06-2022
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American Journal Of Social Sciences And Humanity Research
(ISSN
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2771-2141)
VOLUME
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ABSTRACT
Based on specific archeological researches, this article presents the researcher's views on the customs and rituals
associated with animal husbandry in the Jizzakh oasis.
KEYWORDS
Koksuvtepa, Takatosh, Suzmoyilota, Nakhrajsoy, Shirinsoy cemetery, Qoplon ota, Sigomsay, Gulbo, cattle breeding,
pasture, shepherd, herd, horse, camel, sheep, goat, cattle.
INTRODUCTION
There are many reasons why developed nations know
and appreciate their history, respect historical
monuments, and remains, and preserve them as a
unique heritage. This is primarily due to the fact that
history is a mirror of the social process that has been
going on since the emergence of humanity. Secondly,
the whole of humanity, looking at this history,
understands their past and existence, determines the
plans for the future. The Uzbek people, which has
entered
the
XXI
century
through
modern
Research Article
SOME CONSIDERATIONS ON THE DISTRIBUTION OF LIVESTOCK-
MATERIALS IN ARCHAEOLOGICAL RESEARCH IN JIZAKH OASH
Submission Date:
May 30, 2022,
Accepted Date:
June 10, 2022,
Published Date:
June 22, 2022
Crossref doi:
https://doi.org/10.37547/ajsshr/Volume02Issue06-07
Akhror Sh. Eshmuhamatov
Doctoral student, Tashkent State University of Oriental Studies, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ajsshr
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 02 Issue 06-2022
33
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
02
I
SSUE
06
Pages:
32-38
SJIF
I
MPACT
FACTOR
(2021:
5.
993
)
(2022:
6.
015
)
OCLC
–
1121105677
METADATA
IF
–
5.968
Publisher:
Oscar Publishing Services
Servi
development, has a rich culture and invaluable
spirituality, occupies a special place with its historical
past, which has penetrated into the depths of
millennia[1: 255].
THE MAIN RESULTS AND FINDINGS
Indeed, archaeological sources testify that animal
husbandry was one of the oldest forms of traditional
farming and one of the main types of labor that
determined the source of livelihood. Speaking of the
field, the lifestyle of herders and the views and
traditions associated with this training has been
studied to some extent by our researchers on the basis
of ethnographic materials. However, it should be
noted that ancient religious beliefs and beliefs related
to animal husbandry have not yet been specifically
studied as a separate object of study. After all, since
ancient times, that is, since the beginning of the
process of capturing and domesticating animals, the
rituals and customs associated with animal husbandry
have reflected the attitude of the people to the animal
world. At the same time, it embodies the relationship
between human and nature, human and the animal
world, the life experiences of human society over
thousands of years of labor, its attitude to space and
time, its spiritual views and, of course, the religious
beliefs of that time.
The study of the historical basis of animal husbandry in
the Jizzakh oasis, which has a special place in the daily
life of the people, is one of the most important issues
in illuminating the history of Uzbek statehood.
Like other historical regions of Uzbekistan, the Jizzakh
oasis is a unique and important micro ethnographic
region. The convenient geographical location of the
oasis and its location at the crossroads of the Great Silk
Road has led to the harmonious formation of very
diverse cultures and traditions.
The steppes of the Mirzachul Desert in the oasis and
the northern slopes of the Turkestan Mountains are
rich in various natural resources for the development
of animal husbandry. Therefore, we can surely say that
from the earliest stages of human society, the
mountain valleys of the oasis were actively assimilated
by our ancestors. Remains of nucleus-stone cores
measuring 54 x 53 x 21 mm, made of Neanderthals in
the Middle Paleolithic period, found in the territory of
Chimkurgan collective farm of Forish district of Jizzakh
oasis [2: 5], were found in the vicinity of Chordara,
Koksuvtepa, and Ettisoy oasis. Examples include pre-
Neolithic archeological artifacts from the Neolithic
period [3: 51-55], as well as the area around Lake
Tuzkan, the western part of the Kalgansir salt flats, and
Neolithic flint stone tools and Bronze Age pottery from
the Khan-Charvak canyon. These antiquities testify to
the fact that this oasis, like other regions of our
country, has a primitive history associated with the first
human footprints.
The Jizzakh oasis is located mainly in the Sangzor-
Zaamin region, in the central part of the Republic of
Uzbekistan, between the valleys of the Syrdarya and
Zarafshan rivers. The total land area of the region is 21.1
thousand km2, which is 4.5% of the total area of the
republic [4: 593]. The region is bordered by Mirzachul
range to the north and northeast, Nurata range to the
west and northwest, Turkestan, and Morguzar
mountains to the south [5: ziyonet.uz]. The
mountainous areas of the region include Bakhmal,
Zaamin, Forish, Gallaaral, Yangiabad districts, and the
mountainous area of Sh. Rashidov district. The total
land area of this region is 17.0 thousand km. Perhaps
this is why, from ancient times, these vast areas were
actively assimilated and developed by our ancestors,
Volume 02 Issue 06-2022
34
American Journal Of Social Sciences And Humanity Research
(ISSN
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VOLUME
02
I
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Pages:
32-38
SJIF
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FACTOR
(2021:
5.
993
)
(2022:
6.
015
)
OCLC
–
1121105677
METADATA
IF
–
5.968
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who were engaged in animal husbandry. Zaamin,
Bakhmal, Gallaorol, and Forish districts are located in
the southern, southwestern part of the oasis, between
the Turkestan and Nurata mountain ranges, as well as
between the Molguzar, Quytash, Gubduntog,
Qaraqchitag mountains and on the hillsides. These
districts cover 76.7% of the total area of Jizzakh region
and 42% of the total population (974.8 thousand
people in 2001) [6: 119-120]. The largest villages in the
Sangzor-Zaamin region are located mainly in the
mountains and foothills, in the Mo'g'ol, Sartyuz, Oyqor,
Oqqurg'on, Bog'ishamol, Sangzor valleys, G'ubdun,
Ko'kbuloq, Mirzabuloq and other villages in the
Gallaaral plain, as well as a number of villages such as
G'allakor, Gulshan, Chorvador, Omongeldi, Qizilqum,
Qoraobod, Eshbuloq are formed in the form of bands
in the foothills of Zaamin and Nurata mountains [7: 36-
39]. Such a territorial arrangement of villages allows us
to conclude that the population sought to settle
around large and small streams and rivers, closer to the
water, which is convenient for farming and gardening.
The architectural structures identified in the
archeological monuments of the oasis (Nurtepa,
Xontepa,
Qaliyatepa,
etc.):
basements,
semi-
basements and aboveground structures also indicate
the beginning of the settlement process of the
nomadic population here in the Late Bronze and Early
Iron Ages. Naturally, from ancient times the livestock
population living in the oasis and the surrounding
steppes had a great influence on the process of cultural
development in the Jizzakh oasis [8: 72]. This
population was first and foremost strongly connected
with the vast expanses of Eurasia and the world of
nomads living in these vast regions. Seasonally
migrating herders traveled to the far northern regions,
and in winter returned to their winter quarters,
connecting with the agricultural oases of the Jizzakh
oasis and even the southern regions. The huge
migration processes associated with the socio-political
and environmental situation in antiquity accelerated
the influx of many nomadic pastoralists into and
around the oasis.
According to researchers, in ancient and early Middle
Ages, Central Asia was inhabited by Turkic tribes -
Sarmatians, Yuezhi, Huns, Usuns, Hephthalites,
Xionians, Kidari, Turks and others, whose names
differed little from the peoples of the region in terms
of language and way of life. Certain groups of them
remained in the cattle-friendly areas of the Jizzakh
oasis and continued to run their traditional farms. They
searched for grassy pastures, mainly in the foothills,
valley valleys of Mountain Rivers and streams, in areas
not yet developed by local settlers and pastoralists [9:
72-74]. Continuing the tradition of specialized farming,
these tribes were engaged not only in pastoralism but
also in metallurgy and primitive agriculture.
Archaeologists who have studied the Ustrushona
burial mounds say that the material objects and burials
have features of the material and spiritual culture of
the ancient herdsmen. At the same time, in the Middle
Syrdarya region, including the Jizzakh oasis, there are
changes in the quality of raw materials prepared on the
basis of local traditions, the characteristics of nomads,
and sometimes items belonging to the whole nomads.
This can be seen in all areas of the country, from
household items to funeral rites. Admittedly,
pastoralism plays a key role in the livestock economy
of the oasis.
Consequently, the southern and western parts of the
territory of the Jizzakh oasis consist of mountainous
and foothill regions, which are very convenient for the
livelihood of hunter-gatherer and nomadic pastoral
peoples. In this respect, these areas are rich in many
archeological monuments inherited from our ancient
hunter-gatherer and nomadic pastoral ancestors. The
Volume 02 Issue 06-2022
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American Journal Of Social Sciences And Humanity Research
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VOLUME
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SJIF
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(2021:
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6.
015
)
OCLC
–
1121105677
METADATA
IF
–
5.968
Publisher:
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fact that our archeologists have been engaged in
animal husbandry since ancient times is also confirmed
by the rock carvings left by them.
As a result of field archeological research conducted by
our scientists, more than 1,000 galleries of rock
carvings have been studied on the northern slopes of
Morguzar Mountain, from the location of Takatosh in
the Saikhansay ravine. They belong to several epochs,
the oldest of which dates back to the Neolithic and
Bronze Ages, and the latter to antiquity and the Middle
Ages [10: 22]. The rock paintings here depict hunting
scenes, many wild and domestic animals, the
performance of religious ceremonies, and more. Rare
examples of this primitive and ancient art testify to the
fact that the livestock sector in the Jizzakh oasis has
ancient roots.
Archaeologists have identified Suzmoyilota rocks in
the mountains and hills north of Jilli-Gulli village of
Sharof Rashidov district, Nakhrajsay (Kattasay) gorge
of Nakhraj village of Gallaorol district, Yukorisay
(Soyibolo) ravine from Eski Forish village of Forish
district many new rock art monuments from large
streams and ravines have been registered and put into
scientific circulation [11: 54-57]. While the wild animals
depicted in these rock paintings are species of animals
that lived in the mountains and foothills in ancient and
modern times, domestic animals are among the
animals that have been domesticated by humans for a
long time.
This type of wild animal can include primitive bull,
primitive cow, mountain goat, argali, gazelle, saiga,
original deer, wild horse, pendant, wild boar, as well as
wild animals such as lion, tiger, cheetah, leopard, wolf,
fox, jackal and others. . Images of snakes and birds can
sometimes be seen on the rocks [12: 77]. From them, it
is known that since ancient times the oasis has become
a fertile and convenient pasture for the cattle-breeding
population. conditions were present. This is because, in
ancient times, large woods, reedbeds, and semi-
deserts were located in the Nurata mountain range, or
the Kyzylkum desert was adjacent to this ridge, so
there were favorable conditions for their living. These
true factors are also proved by the wonderful images
of our ancient ancestors reflected in the rocks.
It should be noted that in recent years, archeological
excavations in the Jizzakh oasis have been studying a
lot of information related to animal husbandry. It is
well known that in nomadic pastoral tribes the notion
that "people will live in the world" after death is
widespread. Based on these perceptions, the rituals of
observing the deceased in the afterlife include the
burial of the deceased, the household items he used in
his life, clothing, weapons, ornaments, and the custom
of placing various dishes in his dishes for consumption
in the afterlife [13: 46]. Such tombs were called tombs
and it was found that they belonged mainly to nomadic
herdsmen. Such tombs will contain items related to the
profession of the deceased. These burial booms are an
important source in the ethnographic study of the
history of animal husbandry.
In the second grave in the Shirinsay cemetery, studied
by archaeologist-researcher V.F. Gaydukevich, two
corpses - a woman and a child - were buried. Near the
head of the div was found a ceramic bowl, a disc-
shaped buckle around the waist, on the left side were
pieces of a knife and a 6.7 cm long stone, and in front
of the pelvis were sheep bones [14: 337]. Researcher
Sheep bones were placed in the middle of the head of
two bodies in the grave in Gulbo cemetery of Zaamin
district, studied by F.E.Toshbaev [15: 43-45].
Fragments of a sheep's skull were found next to
objects in the Saganak cemetery, studied by A.A.
Gritsina, who had been studying the oasis for many
years [16: 78].
Volume 02 Issue 06-2022
36
American Journal Of Social Sciences And Humanity Research
(ISSN
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2771-2141)
VOLUME
02
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06
Pages:
32-38
SJIF
I
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FACTOR
(2021:
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)
(2022:
6.
015
)
OCLC
–
1121105677
METADATA
IF
–
5.968
Publisher:
Oscar Publishing Services
Servi
In the tomb of 28 in Shirinsoy, studied by V.F.
Gaydukevich, in the tombs of Bekkeldi and Qamish,
studied by FE Toshbaev, ceramic palms with the image
of a sheep (lamb) on the handle were studied. Leading
archeologist of the oasis M.H. Pardaev also studied
livestock-related materials at the Pardaqultepa and
Komilbobotepa monuments located in the territory of
Jizzakh. The monuments include statues of rams with
twisted horns and about 10 pot bases with the symbol
of a sheep's head. M.H. Pardaev, who made an in-
depth scientific analysis of the essence of these
findings, notes that they are "connected with nomadic
pastoral peoples" [17: 42-43].
It was also noted by M.H Pardaev that his archeological
researches presented the sheep's skull buried on the
top of the ewer grave in the Yoyilma mahalla of the
district Sharaf Rashidov [18: 261]. M.H. Pardaev states
and evaluates the findings as: “Worship of the sheep
belief is not only in the spiritual culture of other
regions, but also in the myths of the Turkic peoples
associated with totemism. In fact, in the last quarter of
the first BC, the "Melon Culture" was formed in the
middle reaches of the Syrdarya and had a strong
influence on the neighboring agricultural oases.
"During the various Turkic dynasties (Yue-Chi, Huns,
Hephthalites, and the Turkish Khanate) that ruled
Central Asia before the Arab conquest, views on sheep-
herding were also widespread within this broad
influence” [18: 262].
The fact that cattle-breeding is one of the most ancient
occupations of the people of the oasis is also reflected
in the religious and spiritual life of our ancestors. The
zoomorphic pottery in the pottery, the pot bases with
the image of a ram, the sheep bones in the tombs and
tombs, and the sheep-shaped images on other objects
show that the sheep cult was much stronger in the
oasis. Sources say that in ancient times, the Kanguys,
who also controlled the Jizzakh oasis, worshiped the
Zoroastrian god Farn [19: 6]. This god, the goddess
Farn, was accepted as a sheep. The sheep bones found
in the tombs, its symbol, or the images of sheep in
pottery vessels indicate that sheep-breeding had a high
status in the oasis cattle-breeding farm, and was
considered a symbol of abundance and blessing.
Another reason for the frequent occurrence of sheep-
related ceremonies is that in the hot steppe climate,
small (ushok) cattle (sheep, goats) made up the
majority of the population, and in this connection the
sheep cult was much stronger.
The Qochqor ota shrine in North Ustrushna (Zaamin),
one of the most sacred shrines of our people today, or
the Kaplan ota shrine on the opposite side of the
mountain, and the huge ram's horns hanging from a
tree, show that the idea of deifying the ram still exists
among the population [20: 48]. As in other parts of our
ancient land, among the inhabitants of the Jizzakh
oasis, the custom of hanging ram's horns (skulls of
sheep or other animals) in cemeteries, shrines and
even houses is still preserved. There is a common
understanding among all the villagers about the
function of these horns and heads, according to which
these horns protect the place and its inhabitants from
the evil eye and various calamities [21: Field records.
Abdulla a gravedigger. 1949 Shurcha village of Zaamin
district].
CONCLUSION
The conclusion is that archeological excavations, the
burial customs associated with livestock studied in
cemeteries provide valuable information about the
social, political, material, and spiritual life and lifestyle
of the people of the ancient Jizzakh oasis. The
occurrence of animal-related rituals at the funerals
listed above is a testament to the fact that the
pastoralists paid special attention to the livestock on
Volume 02 Issue 06-2022
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American Journal Of Social Sciences And Humanity Research
(ISSN
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VOLUME
02
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Pages:
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SJIF
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FACTOR
(2021:
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015
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OCLC
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their farms. You can also directly witness the various
traditions associated with the economic life of the
population of animals buried in the grave with their
bodies or their symbolic representation.
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American Journal Of Social Sciences And Humanity Research
(ISSN
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VOLUME
02
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06
Pages:
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SJIF
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FACTOR
(2021:
5.
993
)
(2022:
6.
015
)
OCLC
–
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Publisher:
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