European International Journal of Philological Sciences
17
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TYPE
Original Research
PAGE NO.
17-20
DOI
OPEN ACCESS
SUBMITED
22 October 2024
ACCEPTED
24 December 2024
PUBLISHED
14 January 2025
VOLUME
Vol.05 Issue01 2025
COPYRIGHT
© 2025 Original content from this work may be used under the terms
of the creative commons attributes 4.0 License.
Folklore in socio-domestic
novels (using the example
of Adil Yakubov's novel
"Adolat manzili")
Tosheva Nilufar Shirinboyevna
Senior lecturer of Navoi University of Innovations, Uzbekistan
Abstract:
Since the genre of the novel is a large genre, it
contains more characters, images, and details than
other genres. The scope of the plot is also shaped more
broadly. In our national novels, from proverbs created
by our people to epics, the hero's psyche and the nature
of the work are realistically shown to the reader.
Keywords:
Large genre, uzbek affair, cotton affair.
Introduction:
In the novel "Adolat manzili" by the writer
Adil Yakubov, it is revealed that human dignity, honor,
and faith are above everything else. In this novel, events
related to social phenomena called "paxta ishi"(cotton
affair) and "o'zbek ishi" (uzbek affair) are written, but
the main goal of the writer is not to reflect these events.
Based on these events, the writer's main goal is to
reflect on universal problems, values that affect the life
of all humanity, and to draw people's attention to them.
The novel seems to depict the terrible tragedy of the
changes that took place in our country in the 1980s.
The folklorisms used in the novel have a specific artistic
purpose. In the work, we encounter both simple and
complex types of folklore. We observed that
ethnofolklorisms were also used to enhance the artistry
of the novel.
Bibisara grandmother dragged her sick legs and threw
them into the living room. A large four-room house, not
a house, but a castle, silent like a dead house. The day
before she had awoken from a nightmare, and during
the day she had been wandering about her left eye all
day. When Momo came out, she found her dead
husband, Mamat, a sniper, standing on the threshold.
-'Yes, my dear,' she would say, her eyes flashing with
anger, 'is this the place where you found yourself when
you forgot Marjontov's meadow, when you left the land
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of Babatov, when you forgot your husband, whom God
had made friends with, and took your head away?' Or
have you been sold for these golden things? Did you
fall in love with those jewels? Isn't it a thousand times
better for you to drink the cool water of the springs in
the Black Coral Mountain, to decorate your oven, and
to shower kumis? "
A woman married according to the Uzbek mentality
was not in the habit of marrying another man. The
heroine of the work, Bibisora, takes a spouse, and her
daughter, in order not to become an orphan, and out
of necessity, gets married again.Through a dream and
people's firm belief in everything, the creator aims to
realistically express the hero's mental state and the
Uzbek inner feelings of an Uzbek woman.
In the novel, the author reveals the beliefs and mental
state of people through the motif of dreams.
Moreover, the dreams of the characters in the novel
also contributed to the formation of the plot of the
work and the development of events.Believing in the
reality of a dream and acting on it is a sign that some
people have a strong belief in a dream. Even in ancient
times, our ancestors paid great attention to dreams
and their interpretation. In a multitude of fairy tales
and epics, there were astrologers who told the
interpretation of dreams in the presence of kings. This
is why belief in dreams has become so important in
people's lives. Attention is paid to the dream seen in all
spheres of society.Based on their life experience, they
interpreted the events, objects, and creatures they
saw in their dreams in certain meanings. For example,
if a sick person sees a live fish in his dream and catches
it, somewhere he will get some wealth. If a dead fish
was seen, it was believed that anyone who saw it
recently would be sick. Such meanings are sometimes
true, and sometimes not true. Throughout the writer's
work, the motif of dreams is addressed in several
places.They reveal the psychological state of the
characters realistically or warn the reader of some
event that may be ahead.
"Grandma's heart was touched by the fact that there
was a terrible and mysterious connection between
yesterday's dream and the terrible news he heard on
the phone! "In Marjonoy's house, my dear girl, there is
a giant wedding," Mamat said in a dream. Yes, these
instruments and Marjonoy's cries are not for
nothing!Marjonoy's head is in a difficult situation,
thanks to him, her soul is restless, she is going to
grandmother's dreams!"
There is a saying in our people: "If you see a wedding
in your dream, it will means opposite meaning". The
spirit of her former husband warns her grandmother
about Marjonoy's troubles. People have such opinions
about dreams because they have a strong belief in
dreams and their interpretation. Since a dream occurs
in sleep, many people view it as a mental phenomenon.
As someone thinks about a reality or a person, it
becomes a mental phenomenon and is formed in his
brain as a dream. Since the motif of a dream is found in
epics, fairy tales, and myths, the creator created a
simple type of folklore by incorporating it into the novel.
In the novel, elements characteristic of the national folk
language, i.e., phrases and proverbs, are widely used for
a specific purpose. "No, it was true that he said, 'I will
make thirty, and God will make nine.' That means, "God
forbid". There was no escape from fate. " After the
death of Bibisara's husband, she vows not to marry
again. But she gets married, and that's why the idea is
put forward in the work: "It's God's will, not the
servant's." People have always believed in such views
because of the strong belief in religion.
In the novel, the veteran uses the phrase: "Sulaymo
dead and ogres were released." The reason for the
emergence of such a saying among our people is that
during the reign of the prophet Solomon, all demons
and giants were subject to this prophet. They were all
afraid of the Prophet. All the demons came out on the
earth after the prophet Solomon received them. This
legend is the reason for the appearance of the above
sentence by older adults. The purpose of using such a
folk expression in the work is to introduce the reader to
the fact that after the change of power and the dismissal
of the veteran, his boss was ignored.
"Yes, you've done a lot for the prosecutors!" he said. "I
know you, Eagle, who you've been trying to deceive by
writing round letters about. But remember, Mansur,
that vengeance is right! Slander is short-lived. "Who
digs a hole to someone, he will fall there himself," the
wise say.
In the play, Mansur Mesh is the reason for the arrest of
Marjonoy's husband, Burgut. The Veteran knew what he
was slandering his son-in-law. In the description given
to Mansur Mesh by the creator, we can know that he is
a bad hero. Because the eagle Mansur sat in the place
of the mesh, he wanted to take a hunger from the
Burgut and wanted to dismiss him from his position,
that is, he dug a hole for him. Mansur lowered the mesh
Burgut into the hole dug for him.
In the play, Mansur Mesh is the reason for the arrest of
Marjonoy's husband, Burgut. The Veteran knew what he
was slandering his son-in-law. In the description given
to Mansur Mesh by the creator, we can know that he is
a bad hero. Because the eagle Mansur sat in the place
of the mesh, he wanted to take a hunger from the eagle
and wanted to dismiss him from his position, that is, he
dug a hole for him. Mansur lowered the mesh Burgut
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into the hole dug for him. Such proverbs and folk
expressions used in folk speech also serve to inform
about the reality of the hero's life when they appear in
the work.
Burgut was an honest man, he did everything justly.
After his unjust imprisonment, various bad rumors
spread among the people from his enemies. His
supporters also believed the accusations made against
him that "without a wind, the tree's tip will not move."
The proverb presented in the novel also fulfills the task
of conveying to the reader that it is the hero's enemies
who denounce his name among the people.
Folk expressions, formed on the basis of their life
experience, inform the reader about the past, social
and political life of the people. It was not for nothing
that the people said: "Fear one scourge of water, one
scourge of fire, one scourge of slander." Such folk
expressions have existed since the formation of
primitive society, because man has subdued much with
a little mind and strength, but they are still weak
among nature and some human natures. Floods, fires,
and the fact that nothing can be done by humans in
this process prove that there are many things on Earth
that are beyond the reach of human reason and
strength. Defamation is equated to these two
phenomena in terms of its strength. If a person is
slandered, he will be completely dead before he proves
it. Therefore, slander is equated to water and horse. In
the play, Burgut is accused of taking a bribe, and he
cannot prove this slander by any means. This situation
is characteristic of a person, but it is proof that he
sometimes does not understand the situation created
by him. When Suyun Burgut was arrested, an
investigator named Sharanovsky investigated him. This
investigator is described as a cruel man who disregards
the local population. This unscrupulous inquisitor has
thrown the stubborn prisoners into the company of
impudent criminals who refuse to accept the
accusations being made against them, of swindlers and
gamblers, of murderers who do not spare their
mothers, of scoundrels who shoot with the heaviness
and luxury of their lives, and has also made them suffer
for the sins they did not commit. Suyun Burgut is
thrown among the swindlers in order to do the same.
"If you protect an orphan judge, if you protect an
orphan boy, if you protect an orphan boy, if you
protect an orphan boy, if you protect an orphan boy,
your nose will be blood..."
The investigator uses this method to pin Suyun
Burgut's guilt, which he did not commit. These
criminals were the rulers in the prison. Our people
used the proverb: "If you protect an orphaned judge,
your mouth will be oil - if you protect an orphaned
child, your mouth will be blood...." To better convey
the atmosphere inside the prison to the reader, and to
reveal the state of the system, the writer used this folk
song. Such proverbs and folk expressions, embedded in
prose and polished by the creator, are a manifestation
of simple folklore. From the beginning to the end of the
work, the writer recorded our national traditions. In
order to speak about the artistic and aesthetic
interpretation of the national spirit and come to certain
scientific conclusions, it is necessary to organize the
extent to which the specific nature of the nation, the
spiritual values and traditions that underlie the
formation of the national character are reflected in the
Uzbek novel of the independence period. Because the
creation of works of art through the artistic perception
of national values and traditions, as well as the inclusion
of the "national minority" in written prose, which has
little expression in customs and rituals, is one of the
most important features of today's literary process.
Bibisora Momo's husband was Mamat the sniper. He
will be a brave, brave man. Mamat the sniper died along
with his horse in the kopkarida. He and his horse were
killed side by side. In ancient times, a person was buried
along with the tools they used throughout their life. This
custom has disappeared today. Our people mourn a
person who has worn a coat after receiving a spouse. It
was known from the work "Baburnama" that if a man
died in a house, his wife also had to die. Along with the
man's div, the woman's div was also burned. Of
course, there are no such customs in the Uzbek nation.
But he mourns the deceased woman in a cocked dress.
This tradition lasts for up to a year in some regions.
During this year, the woman does not go anywhere, to
weddings, mourning and other ceremonies. Cocks and
black were used as funeral garments. These two colors
have good meanings, but these colors do not attract
attention compared to other colors, and they were
made as a mourning garment.
In the novel, the genre of "o'lan" is given, and in our
country, people belonging to the Kazakh nation sang
from these "o'lan" in some events.
Marjontov, Marjontov, Aylanayin, Marjontov,
Orgilayin, Marjontov You are my favorite peacock
You are my grandma's favoritegarden, ,
I loved you as my grandmother, I left you alone.
I am your lost child, forgive me, your daughter,
Marjontov.
This o'lan, spoken in Marjonoy's language, is dedicated
to patriotism. Marjonoy married where Bibisora Momo
lived in her youth. The above-mentioned o'lan was said
as an apology from Marjonoy to her little land. In the
novel, there is a legend about Marjontov, the place
where Marjonoy was born and hanged. According to
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this legend, mother and child lived in Marjontov. Her
mother was more beautiful than her child. One day the
old hunter, who had come from the city, was so fond
of these deer that he did not even want to shoot them.
The mother and son captured the deer and took them
to the town where they lived. The hunter provided
them with excellent conditions. But the mother deer,
who had settled in the water-rich, serbo-loamy
pastures and fir-trees of Marjontov, could not
withstand the hunter's cage and died. After his
mother's scientist, the boy-owl also began to go back.
The hunter took pity and brought it to Marjontov and
let him go. A little while later, a young shepherd met
an orphan deer. They are in love with each other,
jumping from mountain to mountain. One day an old
hunter came to look for a ladybug and looked at the
little ladybug as a stranger. The hunter shot this sheep-
owl. Song took the oh to town and put another sheep
oh in front of him. Oh, he's had a good time with her.
This legend is told by Suyun in the novel. Why did the
good creator use this legend, and what was his
purpose? Veteran and Bibisora didn't want to give
Marjonoy elsewhere. She fell in love with Suyun, a
native of her father's country, and knew that the
Veteran and her mother would oppose it. On the
surface, the legend seems to be about Marjontov, but
on the inside it is about the deer. The deer in the
legend are taken as a fugitive, figurative image. In it,
the image of the old hunter is the Veteran, the mother
deer is Bibisora momo, and the faithless ohucha is
Marjonoy. Suyun was said in order to express her love
for Marjonoy and fulfilled the task of revealing Suyun's
mental state.
In addition to the folklorisms described above in the
novel, we observed and analyzed some manifestations
of complex folklorisms. After the arrest of Suyun
Burgut, her son, Lachin, is in a bad situation, and his
close friends stand by him with support. They swore to
each other that they would defend Suyun Burgut, and
swore by the Qur'an as a guarantee that she would stay
on her tunes. The plot of taking an oath with the Qur'an
behind one's back has been transferred to the folklore
of prose works. In the epic "Kuntugmish," Akbarkhoja
takes an oath by keeping the Qur'an behind him.
In conclusion, the uniqueness of each work is
determined by the reflection in it of the national values
of our people, the traditions of true oral creativity. The
spiritual values used in the work served to reveal the
character of the national hero. All the folklorisms used
in this work are of great importance in the construction
of the composition of the work. After all, the
characters in the work did not lose their nationality in
this way. We can guarantee that such works created
without losing their national character in fiction will
live forever among our people.
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Doniyorova Sh. The problem of the national spirit and
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