Ame ican Jou nal o Social and
Humani a ian Resea ch
Vol. 6 Issue 4 | pp. 792-795 | ISSN: 2690-9626
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Ame ican Jou nal o Social and Humani a ian Resea ch 2025, 6(4), 792-795 h ps://global esea chne wo k.us/index.php/ajsh
A icle
Childbi h-Rela ed Ri uals in he Miyonkol Oasis
Gulida Sodiko na No kulo a*1
1. Independen Resea che , Nizami Tashken S a e Pedagogical Uni e si y
* Co espondence: gulidano qulo a[email p o ec ed]
Abs ac : Pu pose o he A icle: This s udy examines childbi h- ela ed i uals in he Miyonkol oasis
and ocuses on hei ans o ma ions o e ime. Me hodology: The esea ch is based on a his o ical-
analy ical app oach, wi h pa icula emphasis on he analysis o ield esea ch indings alongside
w i en sou ces. Findings: The esul s o he s udy show ha in Miyonkol, cus oms ela ed o
childbi h ha e su i ed o he p esen day, shaped by ancien belie s such as animism, e ishism,
and o emism, and la e in luenced and op imized by Zo oas ian eligious adi ions. No el y o
he S udy: This esea ch explo es adi ional ce emonial p ac ices associa ed wi h p egnancy in he
Miyonkol oasis, de ailing cus oms obse ed du ing he p ena al pe iod, he chilla (pos na al
con inemen pe iod), p o ec i e i uals o women, and he beshik solish (c adle ce emony)
ollowing childbi h.
Keywo ds: Animism, Fe ishism, C adle, Umay, Mi h a, Ahu a Mazda, E il Spi i s, Belie Sys ems,
Fai h, P egnan Women, Bow and A ow, Mi o , Pos na al Con inemen
1. In oduc ion
Each egion and dis ic possesses i s own unique adi ions, cus oms, and cul u e.
The Miyonkol oasis is no excep ion, enowned o i s ich and beau i ul cul u al he i age
and adi ions passed down h ough gene a ions om ou ances o s. Al hough oday we
a e inc easingly in luenced by Eu opean cul u e and mode n li es yles, and ou cus oms
a e also e ol ing wi h he imes, I belie e we a e s ill s i ing o p ese e ou iden i y and
na ional alues. Family and domes ic ce emonies se e as c ucial ansmi e s and
p ese e s o e hnocul u al adi ions. Cus oms associa ed wi h e e yday human ac i i ies
end o be mo e conse a i e and esis an o change compa ed o socio-poli ical adi ions
[1].
E hnic P ocesses in he Miyonkol Oasis he e hnic p ocesses in he Miyonkol oasis
ha e de eloped in a dis inc i e manne , cha ac e ized by hei ancien oo s and unique
eligious ea u es and belie s.
2. Ma e ials and Me hods
The s udy o childbi h- ela ed i uals in he Miyonkol oasis is based on wo main
app oaches. Fi s , a e iew o w i en li e a u e and sou ces, and second, ield esea ch
in ol ing in e iews wi h local esiden s.
Findings and Discussion In he Miyonkol oasis, he e is a beau i ul adi ion: young
amilies wi h child en plan ui ees a hei homes. I he amily has a son, a popla o
willow ee is plan ed, while a ui ee is plan ed i a daugh e is bo n. When he child
Ci a ion: No kulo a G. S.
Childbi h-Rela ed Ri uals in he
Miyonkol Oasis. Ame ican
Jou nal o Social and
Humani a ian Resea ch 2025, 6(4),
792-795.
Recei ed: 11 h Ap 2025
Re ised: 16 h Ap 2025
Accep ed: 20 h Ap 2025
Published: 28 h Ap 2025
Copy igh : © 2025 by he au ho s.
Submi ed o open access
publica ion unde he e ms and
condi ions o he C ea i e
Commons A ibu ion (CC BY)
license
(h ps://c ea i ecommons.o g/lice
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Ame ican Jou nal o Social and Humani a ian Resea ch 2025, 6(4), 792-795 h ps://global esea chne wo k.us/index.php/ajsh
g ows up, hese ees a e used as p ima y building ma e ials o cons uc ing he amily
home, p o iding an economic bene i as well [2].
In many a eas, he midwi e o elde would w ap he newbo n's umbilical co d in clo h
and ie i o he oo o he c adle. This p ac ice symbolized a magical wish o he child o
g ow and h i e wi hou p ema u e dea h. Addi ionally, hanging he umbilical co d on
he c adle was belie ed o p e en he child om c ying ou o he missing pa o hei
body [3].
In he Miyonkol oasis, a e a child is bo n, hei umbilical co d is w apped in a whi e
clo h and ied o he oo o he c adle. I he umbilical co d is placed in he c adle, i is
belie ed he child will no c y excessi ely, will g ow up heal hy, and be p o ec ed om
un imely dea h. The child will no s ay on o a bad pa h o engage in ha m ul ac i i ies,
and will emain ha monious wi h hei siblings [4].
In he Ish ixon dis ic , in he illages o O’ a chi, Qo’ng’i o , and in he own o Loyish
in Oqda yo dis ic , i is cus oma y o place he newbo n's umbilical co d inside a book.
This p ac ice is belie ed o ensu e ha he child will g ow up o be educa ed and
in ellec ual [5].
These adi ions ha e exis ed since ancien imes. Among he Tu ks, Umay, he
goddess o e ili y, was symbolically associa ed wi h i ems such as a bow, a ow, b onze
bu ons, and amule s, and he umbilical co d was also conside ed sac ed. The umbilical
co d is ea ed wi h g ea ca e, as he e is a belie ha i i is los du ing he chilla pe iod,
he child may all ill o su e om a ious diseases [6].
The Belie o he Ancien Tu ks Rega ding he Full Moon and Womanhood The
ancien Tu ks belie ed ha he ull moon symbolized he ma u i y o women. They
obse ed a connec ion be ween women and he moon, no ing ha bo h sha ed a
mys e ious and powe ul ene gy. The du a ion o p egnancy was app oxima ely nine
mon hs, and i was belie ed ha women we e mo e likely o gi e bi h du ing he ull
moon [7]. Those bo n unde he ull moon we e o en gi en names ha symbolized he
moon's joy, such as Oysulu , Oygul, Oy ula, Oynu , Olnoy, Oynoz, and o he s [8]. The
newbo n's umbilical co d was adi ionally cu by midwi es wi h he hope ha i would
ensu e a long li e and abundan p ospe i y o he child [9].
Field Resea ch in he Miyonkol Oasis Field s udies and con e sa ions wi h elde ly
indi iduals in he Miyonkol oasis con i med ha ancien cus oms a e s ill p ac iced in he
egion. He e, a e se en, nine, o ele en days ollowing he cu ing o he umbilical co d,
a ba hing and swaddling ce emony is held. Special p epa a ions a e made o he ba hing,
including he use o sal y wa e , yogu -in used wa e , clay wa e (some imes ga he ed
om he home’s andoo o en i clay wa e is una ailable), and boiled wa e . The wa e is
cooled, and he baby is ba hed s a ing om he head wi h sal ed wa e , ollowed by
yogu wa e and inally clay wa e , wi h he las inse being om esh wa e . The mou h
and acial a ea a e gen ly wiped wi h bandages soaked in sal ed wa e [10]. al ed wa e is
belie ed o p e en skin ailmen s and diseases, while also symbolizing p ospe i y and a
ich u u e. Yogu wa e so ens he skin, and clay wa e is hough o p e en g ow hs
and hai de elopmen on he body. A e he i ual ba h, he child is d ied wi h a clean
owel o co on clo h and placed in he c adle.
3. Resul s
The c adle ce emony is adi ionally ca ied ou by elde ly indi iduals. The c adle is
ca e ully p epa ed in ad ance. Fi s , a co e made om coa se clo h o silk is sewn, and i
is illed wi h sawdus , o ming a ma ess-like padding o he c adle. Then, a laye o
co on is added. Fo symbolic pu poses, a ious objec s a e placed nea he child, including
a mi o ( o wa d o e il), a kni e ( o p o ec om ha m ul spi i s), a s one ( o s ong
g ow h), a comb, a small piece o b ead, and a spoon—each belie ed o b ing p ospe i y
o he child. Acco ding o ancien Tu kic adi ions, Umay, he goddess o e ili y, was
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Ame ican Jou nal o Social and Humani a ian Resea ch 2025, 6(4), 792-795 h ps://global esea chne wo k.us/index.php/ajsh
also symbolized h ough hese i ems [12]. These objec s we e placed in he c adle o
p e en e il o ces o spi i s om en e ing. When placing he child in he c adle, elde s
would epea h ee imes, "May hey be igh eous, may hey be good boys", o "May hey
be good gi ls," i a gi l was bo n. A e wa d, he child was swaddled and he mo he was
gi en wo whole loa es o b ead o ea while b eas eeding.
The Chilla Pe iod and I s Signi icance In popula belie , he sa e y o he newbo n and
i s mo he om ha m ul in luences depended on hei adhe ence o he ules o he chilla
pe iod (meaning " o y" in Pe sian). The chilla pe iod is conside ed he mos dange ous,
di icul , and esponsible ime in a pe son's li e. Typically, he e m chilla is used o
desc ibe he o y days ollowing childbi h, he wedding o a b ide and g oom, o he o y
days a e a deceased pe son's passing. Du ing his pe iod, speci ic i uals, magical
p ac ices, es ic ions, and aboos a e obse ed [13].
The aboos obse ed du ing he chilla pe iod ha e wo main meanings:
Fi s , du ing his ime, a woman is belie ed o be pa icula ly ulne able o he
in luence o e il spi i s.
4. Discussion
Du ing he chilla pe iod, a woman who has ecen ly gi en bi h was conside ed
ce emonially unclean, and i was belie ed ha she could con amina e wa e , b ead, i e,
ood, and e en cow's milk. Acco ding o Zo oas ian belie s, bi h, illness, and e en human
bi h we e hough o co up he body, making i impu e and causing a dis up ion in one's
physical in eg i y [14]. In Zo oas ian i ual pu i ica ion sou ces, women who
mens ua ed, ga e bi h, o we e ill we e expec ed o ollow ce ain aboos. Zo oas ian
pu i ica ion i uals las ed o 40 days, du ing which ime women we e p ohibi ed om
lea ing hei homes, seeing he moon and sun, wo king in he ga den, o p epa ing ood
a he hea h [15].
The i s "hai cu " o a newbo n also became a signi ican e en . Ou ances o s
belie ed ha "a pe son’s soul, s eng h, and magical powe a e embodied in hei hai ."
The cu ing o a child’s i s hai was conside ed an ac o g ea signi icance, and i was
ca ied ou by espec ed, olde women, o en ollowed by he hai being ca e ully bu ied
unde a ui ee. Such adi ions ela ed o hai ha e pe sis ed in many cul u es
wo ldwide. In e hnog aphic li e a u e conce ning he wo ld’s peoples, nume ous
e e ences o hai magic can be ound. Acco ding o he amous linguis I. F ezen, ea ly
humans iewed hei hai as an insepa able pa o hei body, a li ing en i y. I was
belie ed ha a pe son who had hei hai cu would lose hei magical powe s. Fo his
eason, people ook g ea ca e in p ese ing hei hai and a oided cu ing i unnecessa ily.
T ibal leade s, p ies s, and shamans we e some imes o bidden om cu ing hei hai
h oughou hei li es, and long-hai ed indi iduals we e conside ed noble and blessed in
he eyes o he gods. As no ed by he p ominen Uzbek olklo is M. Ju ae , hese
my hological belie s o med he basis o a ious magical i uals associa ed wi h hai , such
as he "hai wedding," "Haide 's gi ," and "hai b ushing" ce emonies [16].
5. Conclusion
We can conclude ha hese i ual p ac ices a e dis inguished no only by hei
uniqueness and his o ical backg ound bu also by hei ichness in e hnona ional and
eligious i uals. In pa icula , he cus oms and i uals wi hin his g oup e lec a mix u e
o Islamic adi ions wi h p e-exis ing eligious belie s, including o emism, animism,
e ishism, so ce y, shamanism, and Zo oas ianism.
Main Resul s: Th ough he magic i uals in his g oup o ce emonies, i is p ima ily
obse ed ha he heal h o he newbo n and he p ese a ion o he u u e gene a ions'
well-being is a key ocus.
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Signi icance: E hnog aphic obse a ions in Miyonkol ha e shown ha aces o magic,
animism, and e ishism, as well as Zo oas ian cus oms, a e s ill p ese ed.
Limi a ions: This esea ch indica es ha he p ocess o Eu opeaniza ion is leading o
he g adual loss o na ional alues. Addi ionally, he insu icien s udy o e hnog aphic
ieldwo k has con ibu ed o he e osion o hese adi ions.
Fu u e Resea ch: Fu u e s udies, based on mo e ex ensi e ieldwo k, will be aluable
o he de elopmen and p ese a ion o ou na ional cus oms and alues.
REFERENCES
[1] Ashi o , A. Ancien Belie s and Ri uals o he Uzbek People. Tashken , 2007, p. 74.
[2] Mulladjono a, R., No kulo a, G. Medie al Miyonkol Monumen s (The Case o O a inken ). Tashken , 2011, p.
62.
[3] Rakhmono a, M.Kh. "The In luence o Ancien Religious Belie s on Na ional Ri uals." SCIENCE AND
INNOVATION. INTERNATIONAL SCIENTIFIC JOURNAL, Volume 1, Issue 7, UIF-2022: S/2, p. 207.
[4] Fieldwo k. July 2022. Oqda yo Dis ic , Oy amgali Village.
[5] Fieldwo k. 2022. Oqda yo and Ish ixon Dis ic s.
[6] Ashi o , A. Ancien Belie s and Ri uals o he Uzbek People. Tashken , 2007, p. 76.
[7] Bisenbaye , A.K. My hs o he Ancien Tu ks. Alma y, 2008, p. 53.
[8] Bisenbaye , A.K. My hs o he Ancien Tu ks. Alma y, 2008, p. 53.
[9] Fieldwo k. 2023. Ish ixon Dis ic .
[10] Fieldwo k. 2022. Oqda yo Dis ic .
[11] Ashi o , A. Ancien Belie s and Ri uals o he Uzbek People. Tashken , 2007, p. 82.
[12] Bisenbaye , A.K. My hs o he Ancien Tu ks. Alma y, 2008, p. 17. See also: Jo' aqozie , I.I. Uzbek My hology.
Tashken , 2021, p. 33.
[13] Rakhmono a, M.Kh. "The In luence o Ancien Religious Belie s on Na ional Ri uals." SCIENCE AND
INNOVATION. INTERNATIONAL SCIENTIFIC JOURNAL, Volume 1, Issue 7, UIF-2022: S/2, p. 208.
[14] Ashi o , A. Ancien Belie s and Ri uals o he Uzbek People. Tashken , 2007, p. 81.
[15] Ashi o , A. Ancien Belie s and Ri uals o he Uzbek People. Tashken , 2007, p. 81.
[16] Rakhmono a, M.Kh. "The In luence o Ancien Religious Belie s on Na ional Ri uals." SCIENCE AND
INNOVATION. INTERNATIONAL SCIENTIFIC JOURNAL, Volume 1, Issue 7, UIF-2022: S/2, p. 209.
