Theoretical and Practical Significance of the Teaching Folklore in the Education Stages

“Uzbek 
folklore”
is implemented into the curriculum and education program, and its objective is teach 
students the peculiarities, development stages of the folklore, its genres, and to analyze them 
thoroughly, and to raise the students in the spirit of high spirituality, loyalty to universal values and 
love of the cultural heritage. In this course, the students should gain the theoretical knowledge about 
the inseparability of the Uzbek folklore from the literature, its peculiarities, genres, methods of 
performance, conditionality of the description.
In “Uzbek folklore” course the following skills are formed:
lectures, seminars, rating systems are used as means of education;
the students are required to possess the methods of collecting, maintaining, processing and 
applying the information.
It is also required that the students should know how to analyze, come to certain conclusions, apply 
the knowledge of the major tendencies of Uzbek folklore. 
Within the framework of the issues while mastering the subject the bachelor should know:
the pecularities of uzbek folklore,
-the system of genres of uzbek folklore, and the peculiarities of each genre;
the life and works of the outstanding poets and bakhshis;
national and religious-philosophical beliefs about uzbek folklore;

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MIDDLE EUROPEAN SCIENTIFIC BULLETIN 
ISSN 2694-9970 
3
Middle European Scientific Bulletin, VOLUME 15 Aug 2021
to collect the samples of Uzbek folklore;
to study the development stages of Uzbek folklore;
to apply the knowledge about Uzbek folklore;
to analyze the samples of Uzbek folklore.
The lectures include the themes on “Uzbek folk poems” and “The folklore of the fraternal nations”, 
which denotes the reflection of the historical reality in the generalized ideal characters on the basis of 
the people’s fantasy, the role and importance of the folklore in the literary thought of the world 
nations, giving more information about the folklore of the fraternal nations, particularly, about the 
Kazakh, Kara-kalpak, Bashkir, Tatar, Tadjik and other variations of “Alpomish” poem, fraternal 
variations of “Gurughli” series, “Manas”, common epic works of the Turkic nations – “Kitobi 
Dadakurkut”, ideological-literary harmony of the Indian people’s “Mahabharata” and “Ramayana”
with the eposes of other nations.
As they reflect ideals of the nation, the heroes in eposes are usually described physically strong, and 
mentally sound. There are many specific features in epic traditions in Uzbek and Indian folklore such 
as poetic transformation of archaic plots, copying epic plot and mythological interpretation and 
illustrating sequence of events fantastically and in mythological way. For example, the plot of many 
Uzbek eposes and stories and Indian epos “Ramayana” are connected with the birth of the heroes 
with supernatural power and wills of the earth and the sky and the heroes start their journey looking 
for love. Besides, the heroes are created with the features like hardship, bravery, faithful and perfect 
person.
At the same time, divine promotion and creativity, that is to say psychology of literary creativity is 
reflected in them. For instance, sage Valmiki who lived XXV centuries before now and ascribed 
Ramayana expressed divinity and promotion of saints. The features like wisdom, astuteness, quick 
wit, smartness of the heroes of “Alpomish”, “Gurughli, “Ravshanxon” eposes are still involving the 
readers.
Symbols that were used in Uzbek eposes and their interpretation style, honouring a person in 
ideological and philosophical way, realizing humanity and the world and links between them are 
close to “Ramayana” and “Mahabharata”. There are various similar and distinctive features between 
poetic structures, epic migration of the plot, mythological interpretations, especially, anthrop genetic 
myths’ plot, typological variants of characters in traditional motifs of Uzbek and Indian eposes.
We see that sequences in mythological works are mythic and fantastic. According to mythological 
norms, there is no division (separation) between real and fantastic life. It has only nature and society. 
However, the other has the sky, mountains, plants, and life. Even, gods in “Ramayana” are not free 
from human advantages and fallibilities. They also argue and compromise. They help people to form 
life style, to solve problems, to overcome difficulties and to achieve goals. In general, in all periods 
and places, poets and writers do not distinct sharply from their ancestors not only in ethnic origin, but 
also inner world, spiritual level of perfectness and realizing the world poetically. 
Women characters in eposes symbolize endurance, loyalty, smartness, bravery and wills and their 
interpretation widened the scope of aesthetic ideal view immensely. 
As a teacher we need to pay attention to study of philosophical nature of Oriental epics, its 
ideological content, the system of motives of birth-journey-ordeal-marriage, semantics and their 
comparative classification according to their meanings and tasks during the teaching of eposes to the 
students. 
Educational aim of the lesson which dedicated to teach Uzbek and Indian folk epics on the basis of 

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