Sacralization of natural objects (on the example of the Ferghana valley)

Sacred objects of Uzbekistan have an ancient history. These are religious architectural structures, cities, settlements, barrows, necropolises, sanctuaries, cave paintings and historical landscapes. Of particular popularity are the cult architectural monuments, as a rule, better preserved to this day and more revered. The main volume of historical and cultural heritage is made up of archaeological sites that are scattered throughout Uzbekistan. They cover a huge chronological period: from ancient times, the Stone Age, to the late Middle Ages. They are defenseless against time and require serious scientific research, conservation and restoration work, as well as a sound approach to operation.

In the harsh climatic conditions of Central Asia, the ancient traditions of veneration of holy places and the unwritten behavioral norms of the nomad were developed and protected for millennia, it was vitally important for the human community. Due to the longevity of ancient folk traditions, the mechanism of their action has preserved the originality and unique color of the cultural landscape in the Ferghana Valley.

The United Nations Sustainable Development Program until 2030 requires that economic, social and environmental issues and peace and security interventions be implemented, not in isolation but inextricably. In this regard, traditional knowledge, values, and traditions, which are inherited and enriched by the generations, play an important role in optimizing the interaction of society with the environment.

The Ferghana Valley is a unique historical and ethnographic region and its territory is surrounded by Kurama and Chatkal mountains in the north-west, Fergana, Southern Alay and partially Turkestan ranges in the north-east. In the central part of the valley, a desert zone is formed. That is why, in the Ferghana Valley, there are various unique and attractive natural landscapes, not only agricultural, but also significant religious, cultural and historical centers, with an increasing number of visitors. Such places are called "sacred places" in Central Asia, especially in the Fergana Valley.

Sacred landscapes include all territorial complexes and objects whose cultural value is considered sacred (divine) and determined by the existence of a cult (cult) purpose. All of the places where local people have been performing religious ceremonies (rituals, rituals) for thousands of years have been the basis for the formation of sacral landscapes as sacred and sacred places. They have been formed for the purpose of conducting certain religious cults, developing religious practices, and performing rituals. Sacred sites and sites used for religious purposes are also protected as historical and cultural sites. In such areas and objects, the diversity of the nature is well preserved and it is also possible to grant them the status of natural monuments [1, 9]. In some cases, the sacred landscape is similar to the sacral site (Sacred Site) or the sacral spaces can serve as semantic centers of such landscape. In contrast to the cultural landscape, the sacral area may not be a regional complex and is manifested in stone, trees, springs and other points with sacral function. In ethnoecology, great attention is paid to the study of the historical and geographical aspects of this scientific field. Summarizing this information, you can conduct research in this area in the following areas:

• -    the development of landscapes by the technicians and the impact of the natural environment on the process;

• -    Adaptation of economic systems to the natural environment, providing livelihoods and lifestyle;

• -    Formation of ecosystems, such as ecofil, and their educational role in the use of natural resources.

Theoretical-methodological foundations of the study of sacred sites and sites in the Fergana valley G.Conklin, VP Nalivkin, VI Kozlov, LN Gumelev, AN Yamskov, IU Gladky, V.N. Developed by Kalutskov, MVRagulina, I.Jabbarov, I.Ashirov, U.Abdullaev, R.Balliyeva, Y.Ahmadaliev and many other scientists. According to the Russian tourist VP Nalivkin (1886), in the Ferghana Valley since the 16th century the number of sacred places has increased. Sacred places, as pilgrims, played an important role in the conservation and rational use of nature. During this period, people were able to preserve the ecological balance in their own way by sanctifying the unique creatures in nature. In his work, Strana Fergana (2002), VL Ogudin focuses on the unique role of sacred shrines in the formation and life of the ethnos in the Ferghana Valley and its impact on the ethnoecological culture of the valley peoples. Taking into account the geographical location of the Fergana Valley habitats, most of them are in the river basins in the mountainous and hilly regions of the valley (Table 1).

In the study of the historical and local nature of nature use, a systematic approach to understanding the relationship between “nature-population-economy” and its consequent processes is provided. The study of landscape use based on this approach clearly shows the historical and geographical factors that must be considered when managing and protecting regional systems. For example, deforestation and reclamation of lands in such areas have led to pollution of water reservoirs in the region and, in turn, a result of water shortages, floods and slides. That is why the local people have set up sacred pilgrimage places in the mountain and hill regions. Such areas are landscaped and widely used for religious tourism. As a result, various negative processes (floods, slides, erosion erosion) were prevented in this region. These places include the sacred places of worship in the Fergana Valley such as Shakhimardan, Yordon, Chonkara, Khoja Bilolota, and Abshirota [2, 3].

Table 1

List of sacred places in the watersheds of the Ferghana Valley.

The population widely used religious and legal methods in preserving the nature of mountain territories. For example, in the beginning of the Samanids (IX-X centuries) at the beginning of the rivers of the Fergana valley holy places and sanctuaries were created. Such peculiar "nature reserves" are forbidden to cut down trees, damage the wildlife, and to plow in some places. The majority of the population lived at the expense of subsistence farming, which was brought down by farmers in the lower reaches of the river [5, 6]. There are more than 40 "sacred pilgrimages" in river basins around the Ferghana Valley.

In the mountainous and hilly region, Uzbek, Tajik, and Kyrgyz citizens have another role in addition to cattle breeding, rain-fed farming, gardening in the mountain forests, and guarding sacred shrines. Villagers at the point where the rivers and mountain slopes reach the plains have also been tasked with regulating river water and informing the population of the lower reaches of the flood risk. When examining the toponymy of such villages, it is worth noting that they were given more names such as castles, fortresses, and Hushyar.

In the organization of land use, the interaction between the mountain and the plains, the process of metabolism and energy exchange, that is, the geonature of the "plain". Particular attention is paid to the ecological function of mountainous areas to regulate river regime while maintaining water and humidity. These areas are reserved for nature protection and recreational purposes (in the form of shrines and shrines). Religious-legal customs and traditions are widely used in nature conservation. At the top of the cones, water distribution facilities were erected for the purpose of water management, installation of water diversion facilities. This allocation of the land fund prevented the increase in production costs by ensuring full utilization of the natural resources of the area, ensuring efficient use of land.

This approach influenced the rational solution of employment issues, depending on the specifics of the area. In the mountainous region the population was engaged in horticulture, cattle breeding, gardening, "holy pilgrimages", while in the Adyr region there were a large number of professionals engaged in horticulture, mirage, and in the steppe - farming, silk, crafts and trade. The role and place of the markets in the employment of the population were significant.

The villages above the rivers, starting from the mountains around the Fergana Valley, serve as "sacred shrines". The names of the saints and prophets of Islam are the majority in the topography of these villages. The second non-agricultural group included the market and caravan, with a large population of traders. The emergence of religious shrines is also influenced by the ancient religions of Central Asia. Some sources indicate that even the people were killed during the Zoroastrian era in Anahita. In her book Avesto, Anahita is always described as a beautiful, energetic, handsome girl with a high belt and a gold-plated multi-colored scarf.

In Central Asia, together with the cult of Anahita, there was also the cult of "earth hubby" or "hubbi" as the elder of the water and humid. Many authors have written about this cult. Academician Ya.Gulyamov writes about this cult: "Of course, even after the spread of Islam, the people retained the legend of the pre-Islamic god of water Khubbi, which eventually led to Muslim agrographic literature." The cult of the earth hobby was more conserved in the Soh district of the valley [8].

The Soh farmers slaughtered various creatures along the river before opening water to the ditches in the early spring, and sacrificed them to the Earth's hobby cult. Here the earth's hubby is called the "boy's hobby." It is worth noting that at the beginning of the Soh River there is also a “Yigit Ali Pirim” pilgrimage site, where the locals are making sacrifices, which is named after Hazrat Ali. In addition, the farmers of the valley held various rituals during rainy years.

In conclusion, the sacred shrines, in addition to their role in social and cultural life, reflect the complexity of the topography of places and the factors that create the religious and mental map of the area. Since ancient times, graves have been respected as sacred sites and are usually located in the economically developed centers of the region. As a result, they were linked to irrigation facilities and ponds, as well as intersections such as crossroads and mountain passes.

The study of the function of sacred sites in environmental conservation and their regional aspects is one of the key issues in this research. It focuses on the relationship of nature to Islam's wealth, the information about sacred and sacred places, shrines and their religious and ecological function, their historical and geographical significance, the maps, the ethnoecological aspects of toponymic sources.

The views of the people of the Fergana Valley regarding the sacred places of worship are preserved by ancient ancestors, such as theology of springs, trees and shrubs, the sanctification of nature, such as animism, totemism, shamanism and Zoroastrianism. Sacred sites are an important research object in studying the history of various historical and ethnographic regions, as well as in exploring the natural culture of our ancestors.