Global Journal of Human Social Science, H: Interdisciplinary, Volume 22 Issue 7

Expression of Symbols Related to Idea of Fetishism in the Territory of Uzbekistan Elyor Alimkulov Abstract- This article analyzes the representation of symbols related to the ideas of fetishism in the territory of Uzbekistan. It discusses the symbols and symbols of the ancient, pre- Islamic and post-Islamic religious beliefs of the ancient peoples and nations that historically existed in the territory of Uzbekistan. Examples from ancient sources are given in a new interpretation. Keywords: fetishism, symbol, emblem, attribute inverted interpretation, idol, god, deity and gods. I ntroduction etishism is differentiated according to the elements in various pictorial decorations. This distinction is related to the deification of man- made or naturally occurring objects and the belief in spirits that inhabit these objects. But these items have differences as well as commonalities. The interesting aspect of the matter is that despite the fact that the items were found in different regions of Uzbekistan, similar places are found in them. Researcher H. Karomatov mentions various idols and date symbols made by Roman and Azerbaijani sculptors at the same time as the works of Samarkand sculptors. [1]. "Actually, scientists believe that idols combine the beliefs of animism and fetishism. In this regard, the peculiarity of the only one symbol in the idols of Italy and medieval Samarkand and the Caucasus dating back to the 2nd millennium BC - an egg-shaped (U) shape directed at the top remains a mystery." If you look at the picture, you can see that the head of these symbolic figurines is drawn. It is especially noteworthy that the image of the idol from Samarkand is close to the original and acquired a local appearance [2]. Since ancient times, the skulls of the dead have been revered as fetishes in various nations and peoples. The ancient Jews restored the skull of the deceased using clay, while in Ancient Egypt, they tried to restore the face shape of the deceased by covering the skull with ganch. “Mummies and alabaster masks of the head were placed in the grave - if the original was lost, then the gods would look at the mask and restore it when they were resurrected. At the next stage, a statue of the deceased was made, and "resurrection" ceremonies were held in front of it. According to experts, there are about a thousand positions of the human body, such as sitting, standing, lying, reclining, slouching, walking, jumping, laughing, crying, etc. Dates made in those times are not only standing, but also sitting” [3]. According to Narshahi's information, the people of Bukhara bought sacred fire from the House of Fire, and bought new idols from the market where the king personally visited every year on the day of the special ceremony." Even in ancient Khorezm, the image of gods was represented by dolls-statues, and in colloquial terms, the names "god" and doll are expressed by the word FIG. In Khorezm, at that time, artisans who made "idols" with the image of a god, a special doll, were active in Khorezm. The image of Sravsha, which is more than three meters high, is among the remains of the Aqchakhan fortress located in Beruni district of the Republic of Karakalpakstan, and is the only one in Central Asia with its attractiveness. It is noteworthy that the image of this deity was depicted in front of the main temple of the capital of Khorezmshahs. Sravsha (literally “god of order”) is depicted in the Avesta as fighting against the forces of evil and overseeing people's worship of God through prayers. He is seen holding a mace and punishing the disobedient. Zarathustra says that he is “greatest of all” [4]. It is known that the image of the female goddesses (Sravsha) remained unchanged, while the image of the man on horseback (on the coins of Ancient Khorezm) changed in shape and appearance. After all, they were considered the founders of dynasties and deified heroes [3, 5]. For example, the image of a mural on the obverse (surface) of the first coins of the ancient Khorezm BC appears in two or three different attributes until the eighth century AD. On early coins, the figure is depicted with a spear. In the keys, the arrow is shown with a bow and a bow. These changes were related to social and political changes in the dynasty of the ancient Khorezm kings. However, the deification of these images indicates the presence of fetishistic elements in ancient Khorezm from very ancient times. Its roots are connected with the name of Kayhisrav, the founder of the first state in Khorezm, and his son Siyovush. Siovush was regarded as the "son of the sun" in ancient times. His image on Khorezm coins minted for almost a thousand years acquired a fetishistic significance. The portrait of Khorezm Shahs depicted on the reverse (back) of ancient Khorezm coins is no exception [6]. The reason why the coins minted by Khiva khans (ashrafi, manot) were worn on the headdresses of newborn babies, women's headdresses (lachak) and collars as a kind of charm was the appearance of F © 2022 Global Journals Volume XXII Issue VII Version I 45 ( ) Global Journal of Human Social Science - Year 2022 H Author: Ph.D student, International Islamic Academy of Uzbekistan, Tashkent, Uzbekistan. e-mail: author.uzb@mail.ru