ISSN: 2582-4686 SJIF 2021-3.261,SJIF 2022-
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LITERARY CHARACTERS AND THEIR INFLUENCE ON YOUTH EDUCATION
B.M. Ochilo a, Doc o o Philosophy, P o esso
Jizzakh S a e Pedagogical Uni e si y
Abs ac
This a icle examines he in luence o li e a y cha ac e s c ea ed by Sha o Rashido ich Rashido on
he o ma ion o alues among Uzbek you h in he con ex o globaliza ion. I highligh s how
Rashido ’s cha ac e s, embodying adi ional alues and cul u al ideals, se e as mo al guides and
examples o young people na iga ing he complexi ies o a globalized wo ld. The a icle also
explo es how Rashido ’s wo ks con ibu e o he p ese a ion and ansmission o adi ional alues
in mode n socie y. Th ough an analysis o his key cha ac e s, he a icle unde sco es he ole o
li e a u e in shaping cul u al iden i y and os e ing a sense o belonging among you h in a apidly
changing wo ld. By in e wining uni e sal hemes wi h local adi ions, Rashido ’s wo ks con inue
o in luence gene a ions, helping hem main ain cul u al con inui y while emb acing global
pe spec i es.
Keywo ds: Sha o Rashido ich Rashido , “Kashmi Song,” “S onge han he S o m,” li e a y
cha ac e s, Uzbek you h, alue o ma ion, globaliza ion, cul u al iden i y, mo al guidance
INTRODUCTION
In oday’s apidly globalizing wo ld, he p ese a ion and ansmission o cul u al alues a e
becoming inc easingly challenging. Global in luences pe mea e all aspec s o li e, posing he isk o
dilu ing o losing adi ional alues and unique cul u al iden i ies. Fo socie ies s i ing o adap o
mode ni y while sa egua ding hei cul u al he i age, his p esen s a signi ican challenge. F om his
pe spec i e, li e a u e plays a i al ole, wi h i s powe o inspi e, educa e, and p o ide mo al
guidance.
Sha o Rashido ich Rashido , a p ominen igu e in Uzbek li e a u e, is celeb a ed o c ea ing
li e a y cha ac e s ha e lec he cul u al and mo al ideals o Uzbek socie y. His wo ks include
no els, poems, epics, and essays, all imbued wi h a unique alen o po aying i uous alues.
Acco ding o schola s, “Th ough his excep ional alen , Rashido c ea ed no els and s o ies, poems
and epics, as well as jou nalis ic essays ha ex ol noble alues” [1, p. 257]. Rashido ’s cha ac e s a e
no me e ic ional c ea ions; hey a e deeply oo ed in Uzbekis an’s his o ical and spi i ual adi ions.
These cha ac e s exempli y adi ional alues such as hono , in eg i y, and de e mina ion, making
hem ole models o con empo a y you h.
Me hods
“One o Rashido ’s mos enowned wo ks, “Kashmi Song,” is among he mos widely dissemina ed
wo ks o Uzbek li e a u e globally. This small p ose epic, in e spe sed wi h poe ic agmen s, has
been ansla ed in o 56 languages. Why has his wo k esona ed so p o oundly wi h so many peoples
a ound he wo ld? The eason lies in i s unique celeb a ion o uni e sal hemes such as lo e, eedom,
and he s uggle o independence, which deeply ouch he hea s o all” [2, p. 3].
In “Kashmi Song,” Rashido ’s cha ac e s ace signi ican challenges and o e come hem wi h
esilience. This aises ques ions:
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• Can hese me hods be applied o he challenges aced by oday’s Uzbek you h?
• How do Rashido ’s cha ac e s and hei alues o “li e and lo e” compa e o hose o mode n
you h?
• How can we b idge hese di e ences?
In a globalized wo ld, Uzbek you h may encoun e new obs acles in hei pu sui o a good li e. How
can Rashido ’s cha ac e s inspi e and guide hem in such condi ions?
Despi e acing coun less ha dships, he li e a y cha ac e s c ea ed by he au ho , such as Bambu and
Na giz, embody esilience and sel lessness in he pu sui o g ea i ue. These cha ac e s o e come
innume able obs acles and challenges, demons a ing s ead as ness and dedica ion, which se e as a
mo al compass o Uzbek you h. Thei pe se e ance eaches young people he alue o endu ance in
he ace o di icul ies. In an inc easingly unp edic able, globalized wo ld, he abili y o endu e ials
is essen ial o bo h indi idual and collec i e p og ess. “Li e and lo e ace housands o obs acles,
engage in ba les wi h coun less i als and enemies, and endu e immense sac i ices. Ye , all hese
s uggles and losses a e pa o he jou ney owa d p og ess and p ospe i y. This s uggle comes wi h
i s pains and ibula ions, bu also i s joys and ic o ies. The dominance and iumph o li e and lo e
a e he ui s o his ba le” [3, p. 36]. The duali y in he s o y— ep esen ed by he c ea i e o ces o
Bambu and Na giz and he des uc i e o ces o Bo on and Kho ud—po ays momen s o bo h
su e ing and iumph. This balanced pe spec i e helps young eade s app ecia e he ull spec um o
human expe iences and p epa es hem o na iga e li e’s peaks and alleys.
Resul
The idea ha li e and lo e a e in insically linked o s uggle and con lic esona es wi h exis en ialis
philosophy, which emphasizes ha exis ence is de ined by he challenges we ace and he esponses
we choose. This duali y e lec s he human condi ion desc ibed by hinke s like F ied ich Nie zsche,
who highligh ed he coexis ence o su e ing and joy as essen ial componen s o li e. The no ion o
“ housands o obs acles” and “ housands o i als and enemies” embodies he exis en ial iew ha
li e is a se ies o es s ha shape ou exis ence. The emphasis on s uggle as a pa hway o p og ess
can also be in e p e ed h ough he lens o exis en ial au hen ici y. Philosophe s like Jean-Paul Sa e
and Ma in Heidegge s essed he impo ance o con on ing and emb acing li e’s inhe en s uggles
o li e au hen ically. F om his pe spec i e, he p ocess o o e coming obs acles imbues li e wi h
meaning and enables indi iduals o ealize hei ue sel es.
This concep aligns wi h he philosophy o i alism, which iews li e as a dynamic, sel -o e coming
o ce. Vi alis hinke s like Hen i Be gson cha ac e ized li e as a p ocess o cons an adap a ion and
g ow h, d i en by an inne c ea i e impulse (élan i al).
When in e p e ed h ough a dialec ical amewo k, p og ess is achie ed by esol ing con adic ions
and con lic s. Fo ins ance, Hegel’s dialec ic conside s his o y as a p ocess o hesis-an i hesis-
syn hesis, whe e each s age o de elopmen in ol es o e coming opposi ion and s i ing owa d a
highe s a e o being.
“Агар бирлашсак, дўстлар,
Ҳар қандай ёв қочади:
Тўғри, кичик юлдузлар
Бирлашиб нур сочадм” [4, p. 45].
“I we uni e, iends,
Any oe will lee;
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T ue, small s a s oge he
Shine b igh in uni y”
The idea o “uni y” unde sco es he necessi y o coope a ion and communi y o human lou ishing.
Philosophe s like Jean-Jacques Rousseau and John S ua Mill emphasized he impo ance o social
con ac s ha embody uni y and he s eng h ha a ises om indi iduals uni ing o o m cohesi e
socie ies. Rousseau’s concep o he gene al will—whe e indi iduals come oge he o achie e sha ed
goals— esona es wi h he idea ha uni y can o e come challenges. The uni e sal implica ion o uni y
e lec s a collec i e esponse o an unde ined “ h ea ” ha could be in e nal (such as socie al
di isions) o ex e nal (such as opp ession o na u al disas e s). Uni y, as depic ed in he au ho ’s wo k,
becomes a me apho o s eng h, esilience, and he abili y o anscend challenges, se ing as a
imeless lesson o indi iduals and communi ies. By examining hese ques ions, he a icle sheds ligh
on he endu ing ele ance o Rashido ’s li e a y wo ks and cha ac e s in os e ing mo al and cul u al
de elopmen among young gene a ions in an e e -changing wo ld.
“Small S a s” Rep esen s Uniqueness. S a s shine on hei own, bu when hey come oge he in he
nigh sky, hey c ea e a deepe and mo e beau i ul ligh . This me apho aligns wi h A is o le’s idea
ha he whole is g ea e han he sum o i s pa s. When indi iduals (s a s) uni e, hey c ea e
some hing a mo e magni icen and impac ul han hey could achie e alone. The call o “Shine
Toge he ” o e s a sha ed pu pose and collec i e enligh enmen .
“Кимгаки золимлик, тубанлик одат –
Бўларкан, тупроққа тенг бўлур албат.
Золимнинг давлати камдан-кам маҳал –
Офатдан қолади омон безалал.
Ҳиммат камарини боғлаган ҳамон
Чумоли енгади шерни бегумон” (p. 94)
“He who emb aces c uel y and baseness
Will su ely be le eled wi h he g ound.
The powe o he y an las s bu b ie ly—
A s o m spa es none in i s pa h.
Once de e mina ion binds he gi dle,
An an can o e come a lion.”
This exce p d aws a sha p con as be ween he powe ul ( he “ y an ”) and he seemingly weak ( he
“an ”). I ca ies a ich philosophical meaning, in i ing e lec ion on he na u e o powe , he
impo ance o s anding agains opp ession, and he po en ial o e en he seemingly powe less o c ea e
change. The co e habi s ha signi y y annical powe —opp ession and blind adhe ence o ou da ed
p ac ices—ul ima ely lead o uin. These iews align wi h hose o ancien G eek philosophe s Pla o
and A is o le, who bo h highligh ed y anny as he mos uns able o m o go e nance. A is o le, in
pa icula , belie ed ha y anny inhe en ly sel -des uc s because i is based on he ule ’s in e es s
a he han he common good, leading o esis ance and ebellion.
This can be in e p e ed h ough he lens o Hegelian dialec ics, whe e he hesis ( he y an /lion)
ine i ably mee s i s an i hesis ( esis ance/an ), esul ing in a syn hesis ( he de ea o y anny).
Simila ly, Immanuel Kan s essed ha y an s’ immo al ac ions should be judged agains uni e sal
mo al laws, emphasizing ha y anny, being inhe en ly unjus , aces opposi ion and ul ima ely ails
because i con adic s hese uni e sal e hical p inciples.
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By emb acing hese p inciples, indi iduals and socie ies can ind he cou age and esol e o o e come
y anny and s i e o a mo e jus and equi able wo ld.
Discussion
Sh.Rashido ’s inspi a ional no el, “S onge Than he S o m”, holds a unique place in analyzing he
mo al wo ld o an indi idual and he phenomenon o sel -o ganiza ion.
How does he no el help eade s explo e hei inne landscapes and g apple wi h ques ions o sel -
o ganiza ion? By blending ideas o exis en ialism, s oicism, dialec ics, and i ue e hics, we gain
deepe insigh s in o esilience, pe sonal g ow h, and he dynamic in e play be ween sel and socie y.
Expanding his analysis o include cul u al, mo al, psychological, and li e a y pe spec i es o e s a
comp ehensi e iew o he no el’s in luence on indi idual and collec i e iden i y, unde sco ing i s
signi icance in explo ing he complexi ies o human exis ence. The in e ac ion be ween “ he spi i ual
wo ld o an indi idual” and “sel -o ganiza ion” e eals a connec ion be ween he inne and ou e
wo lds. This esona es wi h philosophical deba es abou he ela ionship be ween he indi idual and
socie y. Analyzing he no el in ol es s udying how he p o agonis in e ac s wi h socie y, he impac
o ex e nal o ces on hei inne wo ld, and how hei sel -o ganiza ion in luences—o is in luenced
by—social s uc u es.
The me apho o being “s onge han he s o m” lays a p o ound ounda ion o analyzing he in e nal
and ex e nal s uggles aced by he no el’s cha ac e s. Figu es like Mu a ali, Oykiz, Olimjon,
Pogodin, and Smi no , who igh o he well-being o hei people, a e con as ed wi h he “s o my”
cha ac e s such as Chai man Qodi o , he oppo unis Sul ono , Abdulloye , and he sou ces o
a ious challenges, Nazoka and G‘o u . These cha ac e s embody he me apho o he s o m (p. 307).
This me apho ical s o m ep esen s he mul i ace ed challenges indi iduals ace wi hin hemsel es
and hei ex e nal en i onmen s. The in e nal s o m includes pe sonal con lic s, mo al dilemmas, and
psychological ba les expe ienced by he cha ac e s. Fo ins ance, Mu a ali’s dedica ion o social
wel a e and Oykiz’s sel lessness o na ional p og ess demons a e he impo ance o inne o i ude
and mo al esol e in pe sonal g ow h. This inne s o m aligns wi h he exis en ialis no ion o
con on ing one’s anxie ies and unce ain ies o achie e au hen ic exis ence, as discussed by
philosophe s like Jean-Paul Sa e and Sø en Kie kegaa d. Examining he no el om his
philosophical pe spec i e allows us o app ecia e li e a u e’s powe as a medium o sel - e lec ion.
By obse ing he cha ac e s’ s uggles agains he s o m, eade s can de elop an unde s anding o
hei capaci y o o e come li e’s challenges and cul i a e o ms o sel -o ganiza ion.
Beyond indi idual cha ac e s, he no el also in i es us o explo e how an en i e socie y esis s he
s o m. Does he s o m lead o social agmen a ion, o does i s eng hen collec i e iden i y and a
sense o pu pose? This en iches ou unde s anding o he social con ex wi hin he no el.
Co e Ideas o he No el Summa ized:
Resilience. The no el emphasizes esilience as a undamen al i ue. Analyzing how cha ac e s
espond o he s o m enhances ou unde s anding o how pe se e ance is de eloped and mani es ed
in he ace o challenges.
The In e connec ion o Indi idual and Socie y. The s uggles and iumphs o he cha ac e s
demons a e he mu ual dependency be ween pe sonal g ow h and socie al p og ess.
In conclusion, he posi i e quali ies and p inciples o he cha ac e s in Rashido ’s “Kashmi Song”
and “S onge Than he S o m” se e as a mo al compass and model o eade s na iga ing li e in a
globalized wo ld.
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Re e ences
1. Mi ziyoye Sh.M. Xalqimizning oziligi bizning aoliya imizga be ilgan eng oliy bahodi . -
Tashken , Uzbekis an, 2018. P. 257.
2. Gaybullah as-Salom. Kashmi qo’shig’i: Ikki dil dos oni (P e ace). - Tashken , Sha q, 1997. P. 3.
3. Rashido Sh. Kashmi qo’shig’i: Ikki dil dos oni. - Tashken , Sha q, 1997. P. 36.
4. Rashido Sh. Kashmi qo’shig’i: Ikki dil dos oni. - Tashken , Sha q, 1997. P. 45.
5. Rashido Sh. Kashmi qo’shig’i: Ikki dil dos oni. - Tashken , Sha q, 1997. P. 94.
6. See: Rashido Sh. Bo’ ondan kuchli. - Tashken , Ga u Ghulom Publishing House o Li e a u e
and A , 1981.
Repo Ti le:
The In luence o Sh. Rashido ’s Li e a y He oes on he
Fo ma ion o he Values o Uzbek You h in a Globalized Wo ld.
Depa men Name:
(3) The Li e a y He i age o Sha o Rashido and he
Fo ma ion o Na ional and Spi i ual Values in You h.
Full Name o he Au ho
Ochilo а Bаx i Mu odo nа
Da e o Bi h
No embe 16, 1961
Place o Wo k (Full name o he
o icial o ganiza ion, acul y,
depa men )
A. Qodi iy Jizzakh S a e Pedagogical Uni e si y, Facul y o
His o y, Depa men o Philosophy, Educa ion, and Law.
O ganiza ion Add ess
130100, Uzbekis an, Jizzakh Region, Jizzakh Ci y, Sh.
Rashido S ee , 4
Posi ion
P o esso
Academic Deg ee, Scien i ic Ti le
Doc o o Philosophy, P o esso
Phone Numbe :
99.5571894
Email Add ess:
ochilo [email protected]
