THE PERIOD OF GREEDISM: LANGUAGE AND POETRY

Аннотация

In this article, the subject and style of poetry have changed drastically by the end of the 19th century, when Turkestan fell into the tyranny of colonial rule. It has been analyzed that the representatives of Jadid poetry began to write poems calling for knowledge and love of the country by this period in the aruz weight adapted to singing of love. Keywords: Jadid, language, colony, period, renaissance, style, poetry, absolute, East, tradition, council, system, aspiration, enlightenment, writer, worldview. ПЕРИОД ЖАДНОСТИ: ЯЗЫК И ПОЭЗИЯ Аннотация. В этой статье тема и стиль поэзии кардинально изменились к концу XIX века, когда Туркестан попал под тиранию колониального правления. Проанализировано, что представители джадидской поэзии к этому периоду в арузской массе стали писать стихи, призывающие к знанию и любви к стране, адаптированные к воспеванию любви. Ключевые слова: джадид, язык, колония, период, возрождение, стиль, поэзия, абсолют, Восток, традиция, совет, система, стремление, просвещение, писатель, мировоззрение. The beginning of the 20th century is recognized as the era of Jadidism in Uzbekistan. Many Jadids, such as Behbudiy, Fitrat, Abdulla Avloniy, Munavvarqoriy, Chulpon, Abdulla Qodiriy, Is'hoqkhon Ibrat, So'fizoda, served in its formation. They sought to preserve and develop the ancient and rich oriental traditions even during the era of the former despotic Soviets, but they became victims of the Soviet regime. In 1919-1921, a philosophical, cultural- enlightenment and scientific-literary circle called "Chigatoy Gurungi" was organized in Tashkent under the leadership of Fitrat. Prominent intellectuals such as Ashurali Zohiri, Elbek, Shorasul Zunnun, Shokirjon Rahimiy, Kayum Ramazon, and Ghozi Olim Yunusov actively participated in it, contributing to the rise of education and culture in our country with timely articles and striving to restore the historical memory of the people. However, their aspirations were considered an act against the existing policy, many enlightened writers were repressed, and only those who supported the Soviet regime survived. The thinker Ahmed Donish, who made a great contribution to the development of philosophical, socio-political thoughts in our country, and who influenced the formation of the Jadid worldview, also promoted the idea of tolerance in his works. The fact that this person went to Petersburg three times as part of the ambassadors, and saw with his own eyes the development of science, improvement and creative work in Russia - this led to the idea of religious tolerance taking an important place in his worldview. In his work entitled “A Testament to Children: On the Benefits of Professions and Crafts,” Ahmed Donish advises: “Do not speak disparagingly of the 6 51 International scientific journal ISSN: 2181-3906 «MODERN SCIENCE АND RESEARCH» 2024 VOLUME 3 / ISSUE 12 / UIF:8.2 / MODERNSCIENCE.UZ religions and nationalities of Jews, Christians and others from non-religious religions, if you speak words that do not fit the scales of reason in front of wise people, you will be embarrassed.” The work of the prominent scientist Ibrahim Muminov, “From the History of the Historical and Philosophical Thought of Uzbekistan,” highlights the scientific heritage of the representatives of the Enlightenment movement and Jadids who lived and worked in the late 19th and early 20th centuries. Ibrahim Muminov was the first to study the colonial period of the late 19th and early 20th centuries on the basis of philosophical analysis, and at the same time proved that the peoples of Central Asia have an independent philosophical history. The Jadids never wanted the people to enter into a bloody conflict or to perish. They considered reforming society to be the most rational way out, and they believed that nothing would change until consciousness and thinking changed. Our reforming ancestors, who believed that there was only one force that could change everything, was enlightenment, therefore spent all their strength, energy, and efforts on acquiring knowledge, traveling to developed countries of the world to gain experience, and applying scientific achievements in industry, medicine, economics, and other fields. If we examine the Jadids' attitude to the Kokand autonomy and the uprising of 1916, the issue becomes somewhat clearer. The Jadids called on the people not to oppose the White Tsar, not to rebel, and to obey the decree of the White Tsar, and the Jadids themselves were among those who compiled lists for conscription of the population. There is a subtle aspect to the issue here, which is evident in two things. First, those who were recruited were thrown to the front line, and naturally, there was a high probability that they would be killed if they were unarmed in an enemy attack. Moreover, in the early period of recruitment, the price of one recruit was 200 soums. The Jadids wrote to the Duma and even sent a representative, asking to be recruited not for recruitment, but