THE MOTIF OF ORPHANS IN FOLKLORE AND WRITTEN LITERATURE

Аннотация

This scientific-theoretical article examines how the character "Orphan" appears in literature and folklore. The fact that the orphanage motif has made its way from folklore to traditional written literature is evidence of the work's applicability to real-world study. In this article, the issue of orphanhood was examined as a real issue from the past and today based on folk art. Key words: folklore, written literature, the image of the "Orphan Boy", the motif of orphanhood, the fate of orphans, the epic "Gorogli", proverb. The earliest instances of people's oral inventiveness can be found in folklore sources. Well-written literature also reflects the genres developed in folklore. It makes sense to argue that the earliest folktales represent people's psychological makeup, poetic emotions, and mental faculties. The idea of "Orphans" has been portrayed in artistic works from the earliest sources via recorded literature to the present literary process, and these analyses are still carried out today. It's significant to remember that proverbs, fairy tales, epics, and folk ballads all prominently feature the idea of orphans. Written literature and folklore both present the idea of an "orphan". The destiny of "orphans" is among the societal issues that need to be researched worldwide. Bakhtin's scholarly work introduces the concept of the 'human image' in fairy tales. He analyzes the temporality inherent in folk tales, demonstrating how it reveals the self-awareness and transformations of the human image. Bakhtin uses the works of Rabelais as an example to illustrate this concept. [1; 77] Folklore genres frequently explore the image of the 'orphan,' a theme also present in the epics of the 'Gorogli' series. The Uzbek folklore demonstrates that our nation has long held a deep concern for the plight of orphans. For instance, the romantic-heroic epic "Birth of Gorogli" has captivated our people's attention for ages, with the fate of Gorogli a source of great intrigue. The epic contains a great deal of strange and non-traditional visual shapes. The idea of Bibi Hilal giving birth to and caring for her child after her passing is incompatible with the biological state. However, the people's intellectual will does not refute it. The pupil is at ease in this circumstance while they read the epic. So, the reader's conception of a person being born in a grave is illogical 9 DEVELOPMENT OF PEDAGOGICAL TECHNOLOGIES IN MODERN SCIENCES International scientific-online conference based on folkloric motifs. Gorogli's orphanhood is appropriately represented by the fact that he was born in a cemetery; notice that our people did not keep him off from society. Rather, he was seen as the protagonist of the epic; his uncle Rustam noticed him, trailed after him, and brought him to his home, where he cared for the orphan and caressed his head. Through Gorogli's fortitude, perseverance, and courage, we see in the epic how kind our country was to an orphan boy without making him feel bad or isolating him from society. Rather than lamenting his lack of children, Gorogli takes in and raises Avazkhan and Hasankhan, two orphans, as his own. Like Gorogli, they will become bold, selfless, and courageous kids as they grow up. It's clear that the folks in the epic loved the orphans as they grew up. It is true that Gorogli serves as a representation of a valiant guy in this epic who sacrifices his life for honor. A common folkloric representation of "orphans" is found in fairy tales. In Uzbek folklore, the stories "Yetimkiz" and "Zumrad va Kimmat" depict the traditional relationships between the Uzbek people and orphans. As far as we are aware, oral art forms in the West likewise follow this heritage. "Orphan in a tale" by S. Yu. Neklyudov. The image of the "Orphan" in the fairy tale "Santa Claus" is analyzed in the article "Folklor and postfolklor" ("The image of orphans in fairy tales: Folklore and post-folklore") [6; 2]. The image of the "Orphan" in fairy tales such as Jacob and Wilhelm Grimm's "Cinderella" ("My Comfort"), Kipling's ("The Jungle Book") is analyzed in Olga Bukhina's article " “Orphans in children's literature”[2; 2]. V.I. Nikolayevna in the article "The Theme of Orphanhood in Children's Literature" P.P. Bajova's "Silver Hoof" ("Silver horse"), G.H. Andersen's "Dikie lebedi" ("Wild swans") [7; 1] studied the fate of orphans left to fend for themselves in fairy tales. The way orphans are treated around the world varies in both specific and typological ways. For instance, the way Emerald is treated in the fairy tale "Zumrad va Qimmat" is similar to how Cinderella is treated in Uzbek tradition. Over time, traditional folklore genres have been a rich source for written literature. The concept of the "Orphan" appears in folklore not just in fairy tales but also in the proverbial genre. If we pay attention to the essence of these proverbs, we will witness that our people talk about orphans with both laughter and anger. For example, "If yo