UPBRINGING OF A PERFECT PERSON IN THE TEAM AND ITS TRADITIONS

Аннотация

the article highlights the focus on youth in a neighborhood-seven neighborhood parent motto in one child, and the impact of National Youth Games in neighborhoods-on the upbringing of children in growing uptobe aperfect person. Keywords: Kashkadarya, Surkhandarya, Z.H.Orifkhanova, seven neighboring parents to one child, whose flesh is yours, whose bone is ours, "chittigul", "lightning", "beshtosh", "guest- guest", "blue beads from white beads", among the boys "jupmi-toq", "eye-Gardens", "varrak", "GIZ-gizak", "GIZ-gizak", "mush gone", "hunt", "war-war", "Asik", "ishti", "khurjun-khurjun" In the life of the Uzbek people, the community was at the most important place, and mainly its territorial form of settlement was preserved in the late 19th-early 20th centuries. During this period, in the regions of South Uzbekistan - Kashkadarya and Surkhandarya, the rural community functioned not only as a territorial structure, but also as a social structure, that is, an organizational form of the lifestyle of people, the main task of which was to be alert to the lifeoffamilies in theterritory, tomake aworthy contribution to The upbringing of a child in the social life of the Uzbek people cannot be imagined without the role of a team. Collective traditions are characteristic of the national mentality of Uzbeks and were considered an important factor determining the mutual social and spiritual relations between peoplein society. The first stage - up to the age of 3-5 years, during which the child developed early upbringing skills. The boy sought independence among the community. The upbringing of the child was now occupied not only by parents, family, but also by neighbors. The boy performed light fists in thefamily, realized himself and was able to form the first moral qualities even in his worldview. The second stage-the circumcision of the boys at the age of 5-9 years (with an honest hand) - was joined in the team. Now the physical fists that a boy performs are considered "honest" according to the religious-moral custom. Girls began to be taught the qualities of hayo, ibo, andisha, shame, tenderness with the support of adults, mainly women. Gender disparities among girls and boys are evident, and according to age and gender characteristics, boys and girls began to be mainly engaged in upbringing because they were separated into a team, and women more often in raising a girl. While the girls were fully attracted to household chores, they were also partially involved infamily and otheractivities. page401 INTERNATIONAL JOURNAL OF ARTIFICIAL INTELLIGENCE ISSN:2692-5206,ImpactFactor:12,23 AmericanAcademicpublishers,volume05,issue02,2025 Journal: https://www.academicpublishers.org/journals/index.php/ijai The third stage was the age of 9-12, during which the children fully joined their team and felt free among the adults. According to udum, this was considered a transitional period, the differences in the appearance, dress of boys and girls were clearly visible, living and work were allocated, the emphasis on labor education in upbringing increased especially. In addition to domestic work, the girls took full part in various rituals, folk festivals, festivals, and began to perform duties that required responsibility, including baking, making and arranging dasurkhan, assisting in waiting and observing guests, spinning urchins, palos, felt, julkhurs, carpet weaving, wool weaving, Doppi, embroidery. The participation of children in collective rituals in the territory under study proves that they are closely related to how they were brought up in the community, in the family. While there are differences in the participation of women and men in family rituals and collective events, women in the upbringing of children in particular, the role of the Midwife, The Midwife, the tablecloth, the otin Moon, bibi Khalfa and the mother was unique. Basically, family rituals did not pass without theparticipation ofchildren. She was carefully prepared byfamily members, close relatives, and at the appointed time, Khani-neighboring women were preparing sweets, bread, patir, katlama, somsa and various other pastries. The fact that children sit around the table has formed spiritual and moral qualities in them, skills in how to behave in a team, in family circles. When the child first began to speak independently with those around him, family members, especially parents, for the first time began to teach them even small verses and Suras from theQuran, giving them moral skillsand religious lessons. So, in children, such early skills as etiquette, organization, striving for a team began to be formed through the interaction of territorial hands-neighbors, close relatives. In the life of Uzbeks, the division of children into groups according to their age and gender was the reason for theemergence ofcertain positivebehaviors inthem. Noted eloquent scientist olima Z.H.Orifkhanova writes that there are gender, age limits when holding a speech in the city