STUDENTLERDI BIRLESTIRIW: XALÍQARALÍQ IZERTLEWLER HÁM PÁNLER BOYINSHA BIRGE
ISLESIW 1-XALÍQARALÍQ STUDENTLER KONFERENCIYASÍ. NÓKIS, 2025-JÍL 20-21-MAY
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CITIZENSHIP IN BUKHARA
Rakhimova Nargiza Bakhshilloyevna
Bukhara State Pedagogical Institute, Bukhara city
Shamsullayeva Dildora Sunnatullo kizi
4
th
year student of Bukhara State Pedagogical Institute
Abstract
. Bukhara, historic city in Uzbekistan, has a rich traditional and historical heritage. Being
citizen of Bukhara often refers to being part of Uzbekistan by following certain rules. . In the
past,unlike modern concept of citizenship, being passport holder of Bukhara was based on loyalty
towards rules, adherence to Islamic principles, and membership on a certain hierarchical social
classes. For the time being, Bukhara proffers several rules and principles to be citizen of the city set
by the Uzbek government. In the 20
th
century, every citizen of Bukhara ought to be loyal with emir
and his word was so critical, on account of the fact that he held authority. He also considered as the
protector of Islam within the emirate. Hence, he had both political and religious authority, which
required loyalty from his subjects. Allegiance towards emir was so vital as he embodied the state and
Islamic order. Reflecting allegiance towards emir also mean fulfilling his certain duties such as paying
taxes on time. In general, their role in society were defined by their service and showing loyalty to the
emir.(1:22)
Key words:
authority, government, citizens, membership, population, punishments, mobility,
naturalization, scholars
ІNTRОDUСTІОN. Laws and social norms enforced by the emir and his officials should not be
obeyed by citizen of Bukhara. Citizens were expected to live in accordance with these norms like
Islamic principles and customary laws. In case of not implementing his orders, the people were not
allowed to being part of Bukhara or encountered with punishments for disobedience or dissent. As
well as, Bukhara was a significant hub for Islam learning, and community membership often
comprises adherence to Islamic rules. In other words, to be part of Bukhara mean being a practicing
Muslim. There were a host of scholars, or ulama, held significant power and responsible for educating
the population in Islamic principles. They introduced Islamic law, namely Sharia, and maintained
social order, creating a deeply religious connected identity as a criterion for social acceptance.
MАTЕRІАLS АND MЕTHОDS. Non-muslims, whereas allowed to reside in Bukhara, had a
limited status. They were often resort to certain special taxes such as jizya, a tax for whom wanted to
become native in Bukhara pay a tax for non-Muslims, as well as, they faced restrictions in
participating in social and political affairs. Furthermore, their rights and privileges were fewer in
contrast to Muslim residents, reflecting the importance of Islam in Bukharan society. There was a
necessity for each resident which was taking part in religious events and practices, like the Friday
prayer, Ramadan, Sacrifice events, and Islamic festivals, reinforced internal relations , a sense of
belonging, and identity among society. Participation in these events was not about religious duty but
also a social requirement, creating deep connection and linking individuals to the community and the
state. Membership of Bukhara often comprises certain challenges for individual during the 20
th
century. By the late 19th century, Russian expansion into Central Asia introduced new ideologies and
ways of governance, which began to challenge traditional views on religious identity and loyalty to
the emir. Although Bukhara retained much of its autonomy until the Soviet takeover, these influences
gradually shifted the rigid structure of Bukharan society. By virtue of the fact that Russia put society
under a lot of pressures, Bukharan community tortured and struggled with being part of the society.
RЕSULTS АND DІSСUSSІОN.Citizenship in Bukhara today embodies modern Uzbek national
principles, balancing historical cultural identity with the rights and responsibilities of a secular state.
While citizens enjoy a range of rights and protections, social and political challenges still shape the
STUDENTLERDI BIRLESTIRIW: XALÍQARALÍQ IZERTLEWLER HÁM PÁNLER BOYINSHA BIRGE
ISLESIW 1-XALÍQARALÍQ STUDENTLER KONFERENCIYASÍ. NÓKIS, 2025-JÍL 20-21-MAY
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extent of these freedoms in practice. As all above mentioned, the people in Bukhara, prided themselves
on being part of a community that not only had a rich history but also contributed significantly to
cultural, religious, and educational progress. This pride and deep-rooted connection to the city are
crucial elements that shape the local understanding of citizenship. Right now, there are certain rules
an individual should obey. To be a citizen of Bukhara, one must be an Uzbek citizen. The laws
governing citizenship are defined by the Constitution of Uzbekistan and related legal frameworks. In
Bukhara, citizenship can be obtained by birth, naturalization, or through other legal means as specified
by Uzbek law. (2:45) When it comes to foreigner, applicants typically need to fulfill certain residency
requirements and demonstrate knowledge of the Uzbek language and culture. They also have
responsibilities such as obeying laws and contributing to society.
СОNСLUSІОN. Unlike background of Bukhara, all men are not forced to work in military
services. It depends on their will now whether acquiring the job of military or another work. To be
part of Bukhara often means acquiring mandatory education for both genders. Citizens have access to
public education and healthcare, with the government committed to improving these systems.
Education is mandatory up to a certain level, and Uzbek is the primary language of instruction, with
options for Russian and other languages in some schools. Citizenship in Bukhara is multifaceted,
shaped by the city’s history, culture, and religious traditions, as well as the responsibilities that come
with living in a modern world.
References:
1.
Khalid, A. (2006). The Politics of Muslim Cultural Reform: Jadidism in Central Asia.
University of California Press. (1:22)
2.
Becker, S. (2004). Russia’s Protectorates in Central Asia: Bukhara and Khiva, 1865–1924.
Harvard University Press.(2:45)
3.
Bregel, Y. (2003). An Historical Atlas of Central Asia. Brill.
4.
Kamp, M. (2006). The New Woman in Uzbekistan: Islam, Modernity, and Unveiling under
Communism. University of Washington Press.
5.
Crews, R. D. (2006). For Prophet and Tsar: Islam and Empire in Russia and Central Asia.
Harvard University Press.
6.
Morrison, A. (2008). Russian Rule in Samarkand 1868–1910: A Comparison with
British India. Oxford University Press.
МОДЕЛИ МЕЖКУЛЬТУРНОЙ КОММУНИКАЦИИ В ОБРАЗОВАНИИ
Хайдарова Н.Т преподаватель
Андижанского государственного института языков
Ахмедова Еркеайым Гудуковна
Доцент Ошского государственного университета
Институт филологии и межкультурной коммуникации
Аннотация:
Статья анализирует модели межкультурной коммуникации в образовании в
условиях глобализации. Выделяются три уровня взаимодействия (микро-, мезо- и
макроуровень), подчеркивающие важность толерантности и межкультурной компетентности.
Описаны методы развития навыков межкультурной коммуникации, такие как кросс-
культурные тренинги и языковая подготовка. Приведены примеры исследований,
подтверждающих улучшение взаимодействия в образовательной среде, а также роль
преподавателей в создании уважения к культурному разнообразию.
