Uzbek nationality used to be called. My Uzbekistan

The ancestors of the Uzbeks began to unite from the 10th to the 15th centuries. This led to the mixing of the ancient Iranian population with the ancient Turkic tribes between the 11th and 13th centuries. The first settled populations (Sogdians, Khorezmians, Bactrians, Ferghanas, who spoke northeastern Iranian languages), and the second (that is, nomads) included the Kipchaks, Oguzes, Karluks and Samarkand Turks. A third element was added by the invasion of Turkic nomadic tribes led by Muhammad Shaybani Khan at the beginning of the 16th century, when the Uzbeks had already formed. It was in the 14th century that such outstanding Uzbek poets as Hafiz Khorezmi and Lutfi appeared. The poet Alisher Navoi, in his works written in the 15th century, mentioned the ethnonym “Uzbek” as the name of one of the ethnic groups of Transoxiana. From the turn of the century e. individual groups of Turkic-speaking tribes begin to penetrate into the Central Asian interfluve. From the 2nd half of the 6th century. n. e., since the entry of Central Asia into the Turkic Kaganate, this process has intensified. In subsequent centuries, the main ethnocultural process that took place on the territory of the Central Asian interfluve was the rapprochement and partial merging of the settled, Iranian-speaking and Turkic-speaking population with the nomadic, mainly Turkic-speaking population.

Among the Sogdian documents of the early 8th century, a document in the Turkic language written in the runic alphabet was discovered on the territory of Sogd. More than 20 runic inscriptions in the ancient Turkic language were discovered on the territory of the Fergana Valley, which indicates that the local Turkic population had its own written tradition in the 7th-8th centuries.

The Arab conquest of Central Asian lands, which took place in the second half of the 7th - first half of the 8th century, had a certain impact on the course of ethnogenesis and ethnic processes in Central Asia. The Sogdian, Bactrian, and Khorezmian languages ​​disappeared and their writing, along with the Turkic runic language, fell out of use by the 10th century. The main languages ​​of the settled population became Farsi and Turkic.

In subsequent centuries, the main ethnocultural process was the rapprochement and partial fusion of the Iranian-speaking, Turkic-speaking and Arabic-speaking populations. The process of the beginning of the formation of an ethnos, which later became the basis of the Uzbek nation, especially intensified in the 12th century, when Central Asia was conquered by a union of Turkic tribes led by the Karakhanid dynasty.

A new wave of Turkic-speaking tribes joined the population of Central Asia after the Mongol conquest of the 13th century. During this period, the following tribes and clans settled in the oases of the Central Asian interfluve: Kipchak, Naiman, Kangly, Khytai, Kungrat, Mangyt, etc. The ethnonym “Uzbek” was introduced into the region after the conquest and partial assimilation of the Deshtikipchak nomads (the name of the nomads Golden Hordes from the time of Uzbek Khan, XIV century), migrated to Transoxiana on the border of the 16th century, led by Sheibani Khan and under the leadership of the Shibanid princes - Ilbars and Bilbars from the north beyond the Syr Darya and from the southern Russian steppes.

The Turkic-speaking population of the Central Asian interfluve, which formed by the 11th-12th centuries. formed the basis of the Uzbek people. The last wave of Turkic-speaking nomads who joined the population of this area were the Deshtikipchak Uzbeks, who came at the end of the 15th century along with Sheybani Khan.

Turkic-speaking nomadic tribes who came to Central Asia in the 16th century. under the leadership of Sheybani Khan, they found here already a large Turkic and Turkified population, which had formed over a long period. The Deshtikipchak Uzbeks joined this Turkic-speaking population, passing on to it their ethnonym “Uzbek” only as the last, most recent ethnic stratification.

The process of formation of the modern Uzbek people took place in the agricultural regions of Fergana, Zeravshan, Kashka-Darya and Surkhan-Darya valleys, as well as the Khorezm and Tashkent oases. As a result of a long process of ethnic rapprochement and cultural and economic relationships between the population of the steppes and agricultural oases, the modern Uzbek nation was formed here, having absorbed elements of these two dialect worlds.

Back in the 1870s it was noted that “Uzbeks, no matter what kind of life they lead, all consider themselves one people, but are divided into many clans”. According to E.K. Meyendorff, who visited Bukhara in 1820, “while differing from each other in many respects, Tajiks and Uzbeks have much in common...”. The commonality of cultures of modern Uzbeks and Tajiks is explained by the history of the formation of these peoples. They are based on the same ancient culture of the population of agricultural oases. Ethnic groups of speakers of Iranian languages ​​are the ancestors of the Tajiks, and groups of speakers of Turkic languages, the Turks, became the ancestors of the Uzbeks.

Uzbeks are a sedentary tribe engaged primarily in agriculture and inhabiting the area from the southern shore of the Aral Lake to Kamul (a forty-day journey from the Khiva Khanate). This tribe is considered dominant in three khanates and even in Chinese Tartary. According to the Uzbeks themselves, they are divided into thirty-two tayors, or branches.

Uzbeks are a Turkic-speaking people, the main and indigenous population of Uzbekistan. This is the largest ethnic group in terms of population in Central Asia. There are about 30 million Uzbeks living in the world. The ancient ancestors of the people are the Sako-Massaget tribes, Sogdians, Bactrians, Fergana and Khorezmians, who gradually began to unite in the period from the 10th to the 15th centuries. As a result, between the 11th and 13th centuries, there was a mixture of ancient Turkic tribes with the ancient Iranian population.

Where live

Almost 27 million Uzbeks live in Uzbekistan. Of these, 48% live in rural areas. A large number of representatives of this people have long settled in northern Afghanistan, Tajikistan, Kazakhstan, Turkmenistan and Kyrgyzstan. Uzbek labor migrants work in Russia, Turkey, the USA, Ukraine and the EU countries where they have founded communities.

Name

The ethnonym “Uzbek” is translated as “free man” and “master of himself.” Some historians believe that the ethnonym arose on behalf of the khan of the Turkic-Mongol state of the Golden Horde, Uzbek Khan, who ruled in 1312-1340.

Story

It is believed that there are 92 clans (tribes) of Uzbeks that became part of the future Uzbek nation. There is a legend that says that 92 people went to Medina and there participated in the war of the Prophet Muhammad against the infidels. These people were converted to Islam, and it is believed that the tribes of the Uzbeks, who were also called “Ilatiya,” originated from them.

To date, the existence of 18 of the lists of 92 Uzbek tribes is known, and all of them were compiled in Transoxiana, the oases of the Central Asian interfluve. Most early list was compiled in the 14th century, the latest in the 20th century.

From the analysis of all the lists, it should be noted that the main part of them begins with the names of three tribes:

1. kyrks
2. mingi

There was also a Deshtikipchak Uyshun (Uysun) Uzbek tribe, whose origins originated from the nomadic Usun tribe. Groups of the Uysun tribe are known in the Samarkand and Tashkent oases. Uzbeks consider it the most ancient of all 92 Uzbek tribes.

Anthropologist K. Kuhn testifies that modern Uzbeks are a heterogeneous ethnic group in racial terms. Among them there are representatives of mixed to varying degrees, strongly Mongoloid and extremely Caucasian individuals.

Language

Uzbek is part of the Turkic group of languages ​​and, together with Uyghur, belongs to the Karluk languages. The Karluk group was formed from the ancient Turkic language of the 7th-10th centuries, which was based on the runic alphabet. Since the 9th century, due to the spread and strengthening of Islam, the Arabic alphabet began to spread among the Uzbeks. The Uzbek language was based on the Arabic alphabet until 1928. From 1928 to 1940, the Latin alphabet began to be used instead, which by 1940 was replaced by the Cyrillic alphabet. In 1992, the Latin alphabet was reintroduced in Uzbekistan. Some groups of Uzbeks are bilingual, for example, many of those living in Afghanistan speak Dari.

The modern Uzbek language has a complex structure of dialects. There are 4 main groups of dialects:

• North Uzbek
• South Uzbek
• Oghuz
• Kipchak dialects

Religion

The Uzbeks are Muslims and have retained vestiges of ancient Iranian influences in their cult. Noruz (Navruz) - the spring equinox - is strictly celebrated. They respect fire very much and believe in healing with the rays of the setting sun.

Food

Uzbek cuisine is diverse, influenced by the nomadic and sedentary lifestyle of the people. The dishes are known and popular all over the world: lagman, pilaf, manti. In Uzbekistan, these dishes are prepared with some peculiarities. The people also have their own original dishes that are not prepared anywhere else. Uzbek cuisine has its own traditions. Pork is not eaten in any form; this meat is prohibited for religious reasons. All food is divided into two types: harom and halol. Important restrictions on the time and order of food intake exist during the holy month of Ramadan and the fasting associated with it.

Uzbeks respect bread very much; flatbreads are placed on the table only “face” up. At feasts, only an even number of flatbreads are placed on the table; odd numbers are served for mourning events. The breaking of the cake is a sign of the beginning of the meal. Usually this is done by an older or younger family member, but only with permission. The oldest person at the table should start the meal first, and only after him everyone else. Disobeying this rule is considered ignorance.

For weddings, various holidays and funerals, pilaf is a must. Cooking begins at night, and the dish is served to the table early in the morning. To this day, Uzbeks eat pilaf with their hands. It's not difficult, but requires some skill.

Ancient traditions are associated with the preparation of a dish that has no analogues in the cuisines of other nations - “sumalak”. It should be cooked in early spring, before sowing begins. This dish is often prepared during the Navruz holiday, right on the streets in large cauldrons. The consistency of sumalak is similar to jam. Uzbeks consider it very useful for the stomach and immunity.

For pilaf, only yellow carrots are used, mainly the mushak variety. In Uzbek families, cooking is considered a male activity. Often men take on all the cooking duties in the house. Cooking pilaf containing 100 or more kilograms of rice is trusted only to a man. Professional male cooks are called “oshpaz”. The Uzbek diet includes meat dishes, soups, confectionery and bakery products, salads, and drinks. Main meat dishes are prepared by frying and are high in calories. Cottonseed oil, fat tail fat, butter, herbs and spices are widely used in cooking.

Various flat cakes, oatmeal, bugirsok koloboks, and brushwood are prepared from the dough. Popular among confectionery shops is nisholda - sweetness white, similar to jam, Uzbek sugar novovot (also navat), candy caramel parvarda, halva and liquid flour halva kholvaitar. Drinks, curd mass, dried balls with spices - kurutob - are made from milk. Salads are prepared from fresh vegetables and seasoned with oil. The meat is used to make sausages and delicacies.

Character

Uzbeks are honest, straightforward and united people, they lack gloom and fussiness, but at the same time they have the instincts of a ruler and a warrior.

Appearance

The head is usually oval, the eyes have a longitudinal slit, and the cheekbones do not protrude much. Hair color is often dark.

Cloth

The national costume of the Uzbeks was created in ancient times and is worn by representatives of the people to this day. In each region, the national costume has its own characteristics and differences.

The men's suit consists of:

1. different styles of shirts
2. robe
3. camisole
4. belts
5. pants,
6. leather boots
7. headdress - skullcap or turban.

IN Everyday life The male part of the population wore a shirt, which used to be below the knees, then became shorter, to the middle of the thighs. Shirt collars were sewn in two styles. In the Fergana and Tashkent regions, men wore an open shirt - a yacht. It was sewn from cotton fabric. The edges of the gate were sometimes trimmed with jiyak braid. Aristocrats and clergy wore shirts only with a horizontal collar. At the beginning of the 20th century, boys and older men wore guppich shirts quilted with cotton wool. In everyday life, men wore pants without pockets, slits or buttons. They were wide at the top and tapered towards the bottom, reaching to the ankles.

The outerwear was a robe. Depending on the weather, they wore robes with lining and cotton wool. Vertical cuts were made on both sides of the floors. The floors, collar, sleeve edges and hem were trimmed with narrow braided braid or fabric strip. Two ties were embroidered on the chest. The clothes of the nobility and emir were decorated with gold embroidery. In everyday life, men wore a hat, skull cap and turban on their heads.

The male population of the lowland oases wore soft boots with leather shoes without backs. The Uzbek nobility wore ceremonial boots made of green shagreen, with an elegant heel beveled towards the middle of the sole, on equestrian rides. Such shoes allowed the rider to deftly stay in the stirrups.

Women's traditional dance costume consists of:

1. robe
2. dresses
3. bloomer
4. burqa or headscarf
5. skull caps
6. shoes.

Silver or gold jewelry was a mandatory addition to any clothing. All women wore them, regardless of age.

As outer casual clothing, they wore a camisole or robe with an open and wide collar, the sides of which almost did not meet. The sleeves are looser and shorter than those of a men's robe. Women from the Samarkand and Bukhara oases often wore long rumcha robes, loosely fitting to the waist. Mursak robe is a specific outerwear for women. It is swinging, tunic-shaped, without a collar. They sewed it in such a way that when worn, its floors overlapped each other. They made the mursak long, reaching to the ground, quilted with cotton wool and lined. The floors, bottom of sleeves and collars were trimmed with woven braid.

Women began to wear camisoles only in the second half of the 19th century. It was sewn to fit slightly at the waist, with narrow and short sleeves, a turn-down collar and a cut-out armhole. At the same time, Uzbek women began to wear short sleeveless nimcha vests.

In everyday life, the head was covered with a scarf, often with two at once. One was thrown over the head, the second was folded diagonally and worn as a headband. In the 19th century, they wore a scarf with an opening for the face, and a peshona rumol scarf was tied on the forehead. The burqa was gradually superseded after the Soviet regime fought against remnants in the 20th century. Skullcaps are still worn by women and young girls today. They are usually decorated with bright embroidery and beads. Women's main footwear was mules.

Life

The majority of Uzbeks lead a sedentary lifestyle and are mainly engaged in agriculture. There are especially many nomadic Uzbeks in eastern Bukhara, along the left bank of the Amu Darya, in the Afghan possessions. Even more are semi-nomadic, who move with herds from place to place in the summer, and return to permanent homes in the winter.

The religion of the Uzbeks is Islam, so they allowed polygamy, which was especially prevalent among the feudal aristocracy and the wealthy. Emirs and khans had entire harems. Uzbeks lived in large patriarchal families, which included several generations of relatives. Gradually, families began to separate, the sons lived separately after the death of their father, the eldest sons got married and left, the youngest remained with his parents and received an inheritance.

In the family, everyone is obliged to listen to the elder and obey him; the position of women used to be degraded, and the younger ones were obliged to listen to the elders in everything. Only the eldest always controlled the family's income, despite the fact that everyone in the family worked. Women obeyed the eldest in the family, who distributed housework among them, picked cotton, spun, raised silkworms, and cleaned kurak.

Housing

The regions of Uzbekistan differed in climatic conditions, as a result of which local folk architecture developed. The main architects were the architects of Bukhara, Khiva, Fergana and Shakhrisabz, who to this day have preserved the features of construction and structures, decoration, layouts, and architectural styles. Earthquakes often occurred in the Fergana Valley, so houses there were built with double frames; due to the abundance of rain, clay pellets (lumbaz) up to 50 cm thick were placed on the roofs. There were no earthquakes in Khorezm, and houses there were built with pakhsa walls and one frame, the thickness of the lamp base on the roofs was 15 cm. In different areas, housing is varied in its own way, but general principles of architecture also exist.

In old settlements, houses were built without windows and surrounded by adobe walls. The windows of the dwellings and outbuildings faced only the courtyard. The streets between them were crooked and narrow. The houses of wealthier people were divided into an inner half - ichkari - for children and women, and tashkari. This part was furnished more richly and beautifully; guests were welcomed here. Usually all the middle classes had a guest room; the poor did not have one.

The layout of the house of most families, which depended on the number of its members, included an ivan - a canopy, a barnyard, a utility room and a toilet located in the yard. In Bukhara, houses were usually built of two and three floors. Every part of the land was used rationally by the Uzbeks. In Bukhara and Tashkent, almost 90% of the sites were subject to constant reconstruction and additions.

Culture

Uzbekistan has its own national sports:

• Uzbek national wrestling kurash;
• goat fighting (fight between horsemen for the carcass of a goat) kupkari, or ulak;
• type of horse racing poiga (type of Uzbek equestrian sport).

The people's oral folk art is very original and rich, which includes the following genres:

• sayings
• proverbs
• jokes
• fairy tales
• lyrical songs

All folklore genres reflect the culture and life of the people, brotherhood, the fight against evil, patriotism and hatred of the enemy. The most popular and beloved among Uzbeks are the epic works of “worthy”, the bearers of which are the folk storytellers Bakhgiya and Gioir. Many of the works have survived until today.

From musical instruments Most Popular:

• doira
• rubab
• sarnai
• tanbur
• dutar
• kairak
• gijak
• karnai
• koshnay
• setar
• nagora
• balaban

Traditions

Uzbeks are very hospitable people, this is one of characteristic features Uzbekistan. How the host received the guest is valued more than the wealth of the table and the wealth of the family. Not accepting a guest means disgracing your family, clan, village and mahalla (neighbourhood).

Guests are always greeted at the gates of the house, the men are greeted by the hand and asked how they are and how they are doing. Women are greeted with a slight bow, the right hand should be on the heart.

Guests are invited into the house and seated in the most honorable place at the table - dastarkhan. According to ancient custom, women and men sit at different tables. The head of the family himself seats the guests at the table. It is customary to plant the most respected ones far from the entrance.

Every meal at the table begins and ends with tea. The owner himself pours the drink. The more honorable the guest, the less tea you need to pour into his cup of tea. This custom is explained as follows: the more often the guest turns to the owner for more, the better. This is a sign of respect for the home. If there is tea left at the bottom of the guest's bowl, the hostess pours it out and refills the bowl. First, pastries, sweets, nuts, dried fruits, vegetables, fruits are served on the table, then snacks and at the end the festive dish - pilaf.

Previously, it was not customary for girls and boys in Uzbekistan to choose a partner for themselves; their relatives did this. Today this custom has been partially preserved, but most people already choose a couple for themselves. But, just as before, matchmakers and the bride’s neighbors come to the potential bride’s house early in the morning. If the groom's parents agree, the ceremony of “breaking the cake” is performed, after which the girl is already considered engaged. The wedding day is set, the bride's parents give gifts to the groom's relatives.

The brightest and most magnificent rite of the Uzbek people is the wedding (nikoh-tui). A wedding in every family is the most important event, which is celebrated noisily and richly, with a large number of guests. All relatives, distant and close, neighbors, friends are invited.

The wedding ceremony begins early in the morning with the guests being treated to festive pilaf in the bride's and groom's houses. Then the groom arrives at the bride's house in the company of friends, dancers and musicians. The bride in a white wedding dress is waiting for him in a separate room, where only the mullah's attorneys can enter. They take her consent to the marriage and read the wedding prayer Nikoh, which concludes the marriage between the young people.

After the bride says goodbye to her home and parents, the groom's friends take the dowry and load it. Everyone leaves, the bride is accompanied by friends and relatives who sing farewell songs.

The bride is greeted at the groom's house by women who sing traditional wedding songs. A white path (payandoz) leads to the door of the house, along which the bride enters her new home. She bows before the door and is showered with money, flowers and sweets so that her life will be rich, beautiful and sweet.

The wedding celebration begins, which can last several days. After the wedding, the groom accompanies the young wife to their new room, where she is met and changed by the yang - close girlfriend or a relative of the bride. Then the groom comes into the room and buys the bride from her. Afterwards the newlyweds are left alone. Early in the morning, the day after the celebration, the final ritual of “kelin salom” or greeting of the bride is performed. The young wife bows low from the waist and greets the groom's parents, relatives and guests. They give her gifts and congratulate her.

In Uzbekistan, a mandatory ritual of circumcision for all boys is carried out - khatna-kilish. Parents prepare for this from the very birth of the child, sew festive clothes, bed sheets and blankets. The ceremony is performed when the boy turns 3, 5, 7 or 9 years old, very rarely at 11-12 years old.

At the beginning, the Koran is read in the presence of the imam, elders and close male relatives, and the child is blessed. The boy is given gifts brought by neighbors and relatives. Sometimes it is mounted on a foal as a sign that the boy is becoming a man. Afterwards, the “tahurar” ritual is performed, during which women place blankets and pillows on the chest. It all ends with the traditional treat of everyone to pilaf.

Uzbeks (Uzbek Ozbek, O’zbek) - Turkic-speaking people. The largest nation in Central Asia, are the main and indigenous population of Uzbekistan, quite large groups of autochthonous Uzbeks live in northern Afghanistan, northwestern, northern, western Tajikistan, southern Kazakhstan, southern Kyrgyzstan, northern and eastern Turkmenistan. There are significant groups of Uzbek labor and economic migrants in Russia, the USA, Turkey, Ukraine, and EU countries. Sunni Muslim believers. Uzbeks are traditionally engaged in agriculture and trade. More than 48% of the population of Uzbekistan lives in rural areas. Racial type Pamir-Fergana race of a large Europoid race, Mongoloid admixture is recorded. Related peoples: Uyghurs, Turks, Turkmens, Tatars. The ethnogenesis of the Uzbeks took place in Transoxiana and adjacent areas. The ancient peoples of Central Asia - Sogdians, Bactrians, Khorezmians, Ferghanas, Sako-Massaget tribes, eastern Iranians, Hephthalites - took part in the formation of the Uzbeks. In the VIII-II centuries. BC. Central Asia was inhabited by Scythians (according to Greek sources), or Sakas (according to Persian sources), Massagetae and Sogdians, Khorezmians and other ethnic groups.

According to Greek sources, various tribes lived under the general name Scythians in the territory of Eurasia up to Altai-Siberia and Eastern Mongolia. The historian Pompey Tron called the Scythians one of the most ancient peoples, which also included the tribes of the Massagetae and Saks (Shak). Thus, in the lower reaches of the Amu Darya and Syr Darya (Trans-Caspian Plain) lived the Massagetae, and the territory of Kazakhstan, the southern and eastern parts of Central Asia (up to Altai) was inhabited by the Sakas, the oases of Tashkent and Khorezm, as well as the Fergana Valley and most of the territory of Sogdiana - Turkic-speaking ethnic groups (Kanguys, or Kangliytsy), part of which formed the state of Kangkha, or Kangyuy (from the 2nd century BC to the 1st century AD). Alexander the Great's conquest of Central Asia (329-327 BC) and 150 years of Greco-Macedonian rule did not affect the ethnic composition and language local population. The next layer in the process of formation of the Uzbek people were the Turkic ethnic groups that came from the east: the Yue-Chzhi (or Kushans, or Tochars of the 3rd, 2nd centuries BC) and the Huns (II-IV centuries), as well as the Hephthalite tribes (V-VI centuries). The Kushans formed their own state, and the Hephthalites formed theirs. At the head of the Kushan kingdom was the Guishuan (Kushan) clan. The kingdom occupied Central Asia, part of India, and Afghanistan. Written sources note that these tribes (or tribal associations) were Turkic-speaking. The ethnic composition of the Hephthalites is unknown, but their family relations with the Huns are indicated.

O.I. Smirnova’s study of Sogdian coins from Panjikent convincingly proves that many representatives of the dynasty that reigned in Sogd were from Turkic tribes. In the VI-VIII centuries. Various Turkic clans and tribes penetrated into the territory of present-day Uzbekistan from Kazakhstan, Kyrgyzstan, Semirechye and other neighboring regions, which were subsequently assimilated by the local population. VI-VII centuries can be defined as the period of the Turkic Khaganate, whose territory included Central Asia. As is known, the Turkic Khaganate was subsequently, in 588, divided into eastern (center-Mongolia) and western (center-Semirechye) kaganates. The Western Kaganate was inhabited by clan and tribal associations of Karluks, Khalajs, Kanglys, Turgeshs, Chigils and Oghuzs. Subsequently, the Oguzes separated from this association and formed their own state. The Uyghurs dominated the Eastern Kaganate at that time. In 745, the Turkic Khaganate was conquered by the Uyghurs, after which the Uyghur state was formed, which existed until 840. Then it was overthrown by the Khakass. This led to the fact that some of the Uyghurs united with the Karluks, some moved to Tibet, while the rest remained in Altai and mixed with other clans of the Turkic ethnic group. In the early Middle Ages, a settled and semi-nomadic Turkic-speaking population formed in the territory of the Central Asian interfluve, which was in close contact with the Iranian-speaking Sogdian, Khorezmian and Bactrian populations. Active processes of interaction and mutual influence led to the Turkic-Sogdian symbiosis. Among the Mug Sogdian documents of the early 8th century. On the territory of Sogd, a document was discovered in the Turkic language, written in the runic alphabet.

More than 20 runic inscriptions in the ancient Turkic language were discovered on the territory of the Fergana Valley, which indicates that the local Turkic population in the 7th-8th centuries. had its own written tradition. At the beginning of the 8th century. Central Asia is conquered by the Arabs. During the time of Arab rule, the Sogds lived in Bukhara, Samarkand, Karshi, Shakhrisabz, and the Karluks lived in the Fergana oasis. Other Turkic tribes, such as the Turgesh, were nomads and occupied a vast territory of Central Asia and present-day Kazakhstan. The historian Tabariy points out that the leaders of the Sogdians were Turks. The Arab conquest of the second half of the 7th - first half of the 8th century had a certain influence on the course of ethnic processes in Central Asia. The Sogdian, Bactrian, Khorezmian languages ​​and their writing, along with the Turkic runic language, disappeared by the 10th century. has fallen out of use. The main languages ​​of the settled population became Persian-Tajik and Turkic. In subsequent centuries, the main ethnocultural process was the rapprochement and partial fusion of the Iranian-speaking and Turkic-speaking populations. In Central Asia in the 9th-10th centuries. Samanids dominate. During this period, Arabic functioned as the language of office and scientific works. The spoken, everyday language was the language of various Turkic tribes.
The process of the beginning of the formation of an ethnos, which later became the basis of the Uzbek nation, especially intensified in the 11th-12th centuries, when Central Asia was conquered by a union of Turkic tribes, led by the Karakhanid dynasty. In the middle of the 11th century. The Karakhanid state was divided into eastern (with its center in Balasagun, then Kashgar) and western (with its center in Uzgend, then Samarkand). The territory of the eastern state consisted of Eastern Turkestan, Semirechye, Shash, Fergana, ancient Sogdiana, the territory of the western state - Afghanistan, North. Iran. The Karakhanid state was founded by clan associations of Karluks, Yagmas and Chigils. With its division, the connection between Transoxiana and East Turkestan and Semirechye was weakened. Historians believe that it would be wrong to contrast Maverannahr, as a Sogdian-sedentary world, with Semirechye, as a Turkic-nomadic world. According to sources, until the 11th century. in Maverannahr and Semirechye the main and leading Turkic tribes were. The settlement of more and more Turkic tribes strengthened the position and language of the Turkic tribes inhabiting this territory. From the 8th century in Fergana the main, defining tribe were the Karluks, in Shasha the Oguzes. The Sogdians, occupying small territories within the Turkic tribes, gradually lost their ethnic isolation, as the Sogdians married the daughters of the Turks or, conversely, married their daughters to the Turks. The Sogdians gradually lost their language, replacing it with Turkic. In the X-XI centuries. The bulk of the Oguzes lived in the lower Syr Darya, then they moved to the territory of present-day Turkmenistan. In Semirechye, from the Talas valley to Eastern Turkestan, the Karluks dominated, then the Chigils and Yagmas came there. They settled in the northeast of Lake Issyk-Kul and in Eastern Turkestan. As for the Turgesh (or Tukhsi and Argu), they settled in the southwestern part of Semirechye. M. Kashgariy believes that the language of the Turgesh (Tukhsi and Argu) is mixed with Sogdian. Apparently, the mutual influence of these tribes was strong. After the Mongol conquest of the 13th century, the Mongol tribes (later assimilated with the Turkic-speaking tribes) joined the population of Central Asia.

During this period, the following tribes and clans settled in the oases of the Central Asian interfluve: Naiman, Barlas, Arlat, Kungrat, Jalair, etc. After the Mongol invasion of Central Asia in 1219, the ethnogenesis of the population of Central Asia underwent a change. According to the latest genetic genealogy testing from the University of Oxford, the study found that the genetic admixture of Uzbeks is intermediate between Iranian and Mongolian peoples. After the collapse of the Golden Horde as a result of internecine wars in the eastern part of the Dashti Kipchak (Polovtsian steppe), which stretched from the Volga in the East to the northern side of the Syr Darya River (which included the territory of modern Kazakhstan and South- Western Siberia), a state of nomadic Uzbeks was formed (20s of the 15th century). The founder of this state was the grandfather of Muhammad Sheybanikhan-Abulkhairkhan, who overthrew the power of the Timurids. Sheybanikhan, continuing his conquests, began to own the territory from the Syr Darya to Afghanistan. The Turkic-speaking population of the Central Asian interfluve, which formed by the 11th-12th centuries. formed the basis of the Uzbek people. Turkic-speaking nomadic tribes who came to Central Asia in the 16th century. under the leadership of Sheybanihan, they found here already a large Turkic and Turkic population, which had formed over a long period. The Dashtikipchak Uzbeks joined this Turkic-speaking population, passing on to it their ethnonym “Uzbek” only as the last, most recent ethnic stratification. The process of formation of the modern Uzbek people took place not only in the steppe spaces of the north of Central Asia and Kazakhstan, but also in the agricultural regions of Fergana, Zeravshan, Kashkadarya and Surkhandarya valleys, as well as the Khorezm and Tashkent oases. As a result of a long process of ethnic rapprochement and cultural and economic relations between the population of the steppes and agricultural oases, the modern Uzbek nation was formed here, having absorbed elements of these two worlds.
In general, the Turkic-Mongol tribes that wandered in the second half of the 14th century. in the eastern part of Dashti Kipchak, were called Uzbeks, and their territory was the region of the Uzbeks. After their conquest in the first half of the 15th century. Maverannahr, the local population also began to be called Uzbeks. It should be noted that the ancient clans of the Sakas, Massagets, Sogdians, Khorezmians and Turks, as well as other ethnic groups that joined them somewhat later, formed the basis for the formation of the Uzbeks, Kazakhs, Kyrgyz, Karakalpaks, Uighurs and other Turkic peoples; they also participated in the formation of the neighboring Tajik people. It should be taken into account that the same clans and tribes could have participated in the formation of different Turkic peoples. For example, among the Uzbek and Kazakh peoples there are clans of Kipchaks, Jalairs, Naimans, and Katagans. Therefore, the fact of the presence in the Uzbek and Kazakh languages ​​of common phenomena inherent in the languages ​​of the above-mentioned genera should not be considered as a product of the relationship between the Uzbek and Kazakh languages ​​of a later time. Summarizing what has been said, we can conclude that the dominance of the ancient Turks in Central Asia covers the 5th-10th centuries, during this period power was concentrated in the hands of the Tukyu Kaganate (V-VIII centuries), the Kaganate of the Turks of Central Asia (552-745), the Uyghur Kaganate (740-840), Uyghur state (until the 10th century). Frequent changes of power did not lead to any changes in the ethnic composition of the Turkic population, which then lived in a very large territory (in the south of Siberia, Kazakhstan, Central Asia, East Turkestan): language, customs, clothing, culture and other components of Turkic ethnic groups continued to remain very similar.

As a rule, each khaganate consisted of certain ethnic groups, and each ethnic group was called by the name of the most privileged clan or tribe, although it included many other clans and tribes. For example, the Karluk ethnic group included, in addition to the Karluks themselves, Chigils (mainly in Maverannahr) and Yagma (in the territories from the Ili River basin to Kashgar). Before merging with the Karluks, the Yagma clan was part of the Tugiaguz (Tukkiz-Oguz) ethnic group. The same picture is observed within the Uyghur ethnic group. For example, not only modern Uyghurs, but also Uzbeks, Kazakhs, Kyrgyz, etc. were formed from the Uyghur ethnic group. The same can be said about written monuments. For example, written monuments, conventionally called Uyghur, relate to the history of the formation of not only Uyghur, but also other modern Turkic languages, whose speakers were part of the ancient Uyghur ethnic association. By the 11th century. In Central Asia, Kazakhstan and Western Siberia, large Turkic unions were formed: Oguzes in the south of Asia, Karluks and Uighurs in the east, Kipchaks in the west and northeast. Of course, this division is conditional, since each of them united dozens of small ethnic groups. Depending on which clan found itself in the position of dominant in a given period, the state language was determined. During the period of dominance of any of the above states (Kangyuis, Kushans, Hephthalites, Karakhvanids, Turkic Khaganate, etc.), the process of uniting various ethnic groups and bringing their languages ​​closer together was simultaneously underway. This led to the formation and spread of a national language, as well as its adoption by various ethnic groups. Language of written monuments of the 6th-10th centuries. characterized by relative homogeneity, although at this time, as already mentioned, there were frequent changes in power and dominance of one kind or another.

It was noted above that the dominant position in a particular kaganate was, as a rule, occupied by one of the clans or an association of a group of clans. Thus, in the Kushan state, the dominant position was occupied by the Kushans and Kangyu (or Kangli), in the Western Turkic Khaganate the Karluks, Kangli, Turgesh, Chigils and Uyghurs predominated (the main ones among them were the Karluks), and in the Karakhanid state the leading position was occupied by the Karluks, Chigils and Uyghurs. M. Kashgari at one time distinguished between the Kipchak, Oghuz and Uyghur languages. M. Kashgari considered Oghuz, as well as the languages ​​of the Yagma and Tukhsi clans, to be the most “elegant” language of that time. However, in his opinion, the standard language is the Khakani language (according to Barthold, this is the language of the Yagma tribe). During the period of Mongol rule in Central Asia, the Mongolian language and its culture did not have a serious impact on the local Turkic languages ​​and their culture. On the contrary, some Mongol clans (Barlas, Jalairs, Kungrats, etc.) were assimilated by Turkic clans. Thus, it is impossible to identify the modern Uzbek people only with the Uzbek tribes, which in the 14th century. were part of various states that existed for a long time in Central Asia. The formation of the Uzbek people was based on many ancient ethnic groups of Central Asia: the Sakas, Massagets, Kanguians, Sogdians, Khorezmians and the Turkic clans and tribes that subsequently joined them. The process of formation of the Uzbek people began in the 11th century. and by the 14th century. was largely completed. Around this time, the ethnonym “Uzbek” was assigned to him. A small number of Uzbek tribes that came from Dashti Kipchak were only the last component of the Uzbek people. Literary and scientific works were written in Uzbek, and the Tajik language was adopted in the office. In Samarkand and Bukhara they spoke Tajik and Uzbek. According to E.K. Meyendorff, in 1820 in the Bukhara Emirate, out of the country’s 2.5 million population, 1.5 million were Uzbeks. Back in the 1870s, it was noted that “Uzbeks, no matter what kind of life they lead, all consider themselves one people, but are divided into many clans.” The people closest to the Uzbeks were the Tajiks. E.K. Meyendorff, who visited Bukhara in 1820, wrote that “while differing from each other in many respects, Tajiks and Uzbeks have much in common...”. The commonality of cultures of modern Uzbeks and Tajiks is explained by the history of the formation of these peoples. They are based on the same ancient culture of the population of agricultural oases. Those groups of speakers of this culture that retained Iranian languages ​​in everyday life were the ancestors of the Tajiks, and those groups that mastered the languages ​​of the nomadic Turks who settled in the oases became the ancestors of the Uzbeks. Authors of the late 19th century described the Uzbeks as follows: Uzbeks are a sedentary tribe engaged primarily in agriculture and inhabiting the space from the southern shore of the Aral Lake to Kamul (a forty-day journey from the Khiva Khanate). This tribe is considered dominant in the three khanates and even in Chinese Tartary.

According to the Uzbeks themselves, they are divided into thirty-two Tayors. The generally accepted version is that the name of the people comes from the name of the Khan of the Golden Horde, Uzbek Khan (1312-1341). Rashid ad-din writes that Sultan Muhammad, nicknamed Uzbekhan, was the son of Mingkudar, the grandson of Bukal, the seventh son of Jochi, and became the khan of the Golden Horde at the age of 13 and the nomadic Uzbeks were not his subjects. The meaning of the word “Uzbek” itself and its origin causes a lot of controversy. Main hypotheses for the origin of the word Uzbek: The earliest mention of the word Uzbek as a personal name refers to XII century. The personal name “Uzbek” is found as a quality in Arabic literature, in Osama ibn Munkyz (d. 1188) in his “Book of Edification”; describing the events that took place in Iran under the Seljukids, the author notes that one of the leaders of the troops of the ruler of Hamadan Bursuk in 1115-1116 was the “emir of the troops”, the Uzbek ruler of Mosul. According to Rashid ad-din, the last representative of the Ildegizid dynasty who ruled in Tabriz was named Uzbek Muzaffar (1210-1225). In 1221, one of the leaders of the troops of Khorezmshah Jalaluddin in Afghanistan was Jahan Pakhlavan Uzbek Tai. Thus, the word Uzbek arose in Central Asia even before the Mongol campaigns. According to A.J. Frank and P.B. Golden, the personal name “Uzbek” appeared on the historical scene even before Uzbek Khan, on the territory of Dashti Kipchak (Polovtsian steppe). The Uzbek historian M. Ermatov suggested that the word Uzbek was derived from the name of the Turkic tribe Uz. According to the scientist G.V. Vernadsky, the term Uzbek was one of the self-designations of “free people”. He suggests that the term Uzbeks was used as a self-designation for united “free people” of various occupations, languages, faiths and origins. In his work “Mongols and Rus'” he wrote: “according to Paul Pelio, the name Uzbek (Özbäg) means “master of himself” (maître de sa personne), that is, “free man.” Uzbek as a name for a nation would then mean “nation of free people.” The same opinion is shared by P.S. Savelyev, who wrote about the Bukhara Uzbeks in the 1830s, who believed that the name Uzbek means “uz-uziga bek” - “his own master.”

NUMBER OF UZBEKS AND FAMOUS UZBEKS

The number of Uzbeks around the world is approximately 30-35 million people, of which 24 million people live in Uzbekistan. Outside of Uzbekistan, a large number of Uzbeks traditionally live in all countries of Central Asia: in Afghanistan 2.8 million, Tajikistan about 1.21 million, Kyrgyzstan 836.1 thousand (01/1/2014), Kazakhstan 521.3 thousand, Turkmenistan about 250-500 thousand, Saudi Arabia 300 thousand, Russia 290 thousand, Pakistan 70 thousand. Turkey about 50 thousand. USA about 20 thousand, China 12370 (2000 census), Ukraine 12353, Belarus 1593 (2009 census), Mongolia 560, Latvia 339 (2011 census).
Famous Uzbeks: Sultan Rakhmanov, Olympic champion in weightlifting, listed in the Guinness Book of Records as the most strong man. Alikhan Tura (1944-1946) - the first president of the East Turkestan Revolutionary Republic (ETR). Abdullah Kadiri (1894-1938) - writer. Usman Nasir (1913-1944) poet, writer. Musa Tashmukhamedov (Oybek) (1905-1968) - writer, poet. Nabi Rakhimov (1911-1994) - actor. Razzak Khamroboevich Khamraev (1910-1981) - actor. Sherali Zhuraev is a musician, poet, singer. Muhammadkadyr Abdullayev is a world champion (1999) and Olympic boxing champion (2000). Orzubek Nazarov is a 7-time world boxing champion (according to WBA). Abdulrashid Dostum, general, Afghan military and political figure. Jahongir Fayziev is a director and producer. Sylvia Nasar is an American economist, writer and journalist. Rustam Usmanovich Khamdamov - director, screenwriter, artist. Elyor Mukhitdinovich Ishmukhamedov is a film director and screenwriter. Salizhan Sharipov is a pilot-cosmonaut, Hero of Russia and Kyrgyzstan. Ravshan Ermatov is a FIFA referee. Rustam Mashrukovich Kasimdzhanov is a grandmaster, world chess champion according to FIDE in 2004. Shukhrat Abbasov is a film director and screenwriter. Batyr Zakirov is a singer, artist and writer. Ibrahimbek-kurbashi, leader of the Basmachi movement in Uzbekistan and Tajikistan. Fayzulla Khojaev is a Soviet party and statesman. Samig Fayzulovich Abdullayev - head of the Union of Artists of Uzbekistan, Hero Soviet Union. Hamza Hakimzade Niyazi is a poet, playwright, public figure, people's poet of the Uzbek SSR. Tursunoy Akhunova - twice Hero of Socialist Labor, laureate of the Lenin Prize. Vasit Vakhidovich Vakhidov is an outstanding surgeon, scientist, founder of the school of specialized surgical care in Uzbekistan. Rufat Asadovich Riskiev, world boxing champion in 1974, silver medalist at the 1976 Summer Olympics.
Uzbek billionaires: Usmanov Alisher Burkhanovich (1953, native of Chust) - 18.7 billion US dollars (owner or co-owner of the companies Gazprominvest, Metalloinvest, Megafon, Mail-ru, Kommersant newspaper ", Muz-TV, 7TV, Digital Sky Technologies, FC Arsenal), Makhmudov Iskandar Kakhramonovich (1963, native of Bukhara, son of the chairman of the Bukhara Regional Executive Committee) - 10 billion US dollars (President, owner of the Ural Mining and Metallurgical Company), Patokh Kayumovich Shodiev (1953, native of Jizzakh region) - 3.7 billion US dollars (co-owner of the ENRC holding produces ferrochrome, alumina and iron ore).

Uzbeks in Kyrgyzstan

Uzbeks in Kyrgyzstan are the second largest people (since 1997). Like the predominant Kyrgyz in the country (71% in 2009), the Uzbeks are Turkic-speaking and also profess Islam, but have a slightly different origin. The traditions and way of life of the Uzbeks are also very different from the Kyrgyz and Kazakh. The number of Uzbeks according to the 2009 census was 768 thousand (14.3%). The traditional occupation of Uzbeks is agriculture and trade. Uzbeks speak the Fergana dialect Uzbek language. Unlike the Kyrgyz, who spontaneously migrated to the high-mountainous Tianshan from the Yenisei valley in the 15th century, the Uzbeks became the product of the gradual Turkization of autochthonous sedentary groups of Indo-European origin, which gradually adopted the language of the migrating Turkic tribes, preserving their sedentary agricultural way of life. Areas of compact residence of Uzbeks became part of the Kirghiz SSR after the delimitation of Central Asia. Since the late 60s, the process of settlement of nomadic and semi-nomadic Kyrgyz began, which was facilitated by the healthcare and education systems of the Soviet republics. Nevertheless, the Uzbeks of Kyrgyzstan have largely preserved their customs and traditions in places of compact residence, occupying special economic niches. Unlike the Russians of Kyrgyzstan, the Uzbeks (both urban and rural) maintained a high natural increase and were not inclined to leave Kyrgyzstan even in the conditions of mass migration of the Kyrgyz, which inevitably led to an increase in the conflict potential between groups, given the obvious overpopulation of the Fergana Valley .

Urban Uzbeks traditionally occupied the catering, trade and consumer services sectors. Dynamics of the number and share of the Uzbek population of Kyrgyzstan according to the census data of 1926 106.28 thousand (10.6%), 1939 151.55 thousand (10.4%), 1959 218.6 thousand (10 .6%), 1970 332.6 thousand (11.4%), 1979 426.2 thousand (12.1%), 1989 550.1 thousand (12.9%), 1999 665.0 thousand (13.8%), 2009 768.4 thousand (14.3%). In 1999, 65.6% of the Uzbek population of Kyrgyzstan (436 thousand) lived in villages, 34.4% in cities (229 thousand), and in 2009 already 36.1% of the Uzbeks of Kyrgyzstan (277 thousand people) were by townspeople. Interestingly, in the Russian Empire, and then until the mid-50s in the Kyrgyz SSR, Uzbeks in the republic were highly urbanized (47% of them were city dwellers in 1926). For comparison, in the same 1926, only 1% of Kyrgyz lived in cities. Today there is a trend in which the share of the urban population among Uzbeks, which gradually decreased to 34% in 1999, has increased again to 36%. At the same time, the proportion of Kyrgyz city dwellers is growing rapidly (in 1970, the number of city dwellers among the Kyrgyz was 186 thousand, a share of 14%, and in 2009 there were already 1130 thousand Kyrgyz city dwellers, or 30%). Uzbeks inhabit mainly lowland towns and villages in five regions of the republic, which account for 99.1% of Uzbeks. Osh region 55% of Uzbeks of the republic (366 thousand), Jalal-Abad region 31.8% of Uzbeks of the republic (211 thousand), Batken region 8.3% of Uzbeks of the republic (55 thousand), 2% each (13 thousand) each: Chui region and Bishkek city. Uzbeks live here mostly dispersed. Uzbeks in Southern Kyrgyzstan belong to the autochthonous peoples and live there compactly, mainly in densely populated areas of the Fergana Valley, close to the Kyrgyz-Uzbek border. Their presence is especially significant in the ancient cities of Osh and Uzgen and in the surrounding lowland villages. There are many of them in the city of Jalalabad, as well as in the far west of the Batken region, where they live together with Tajiks near the Tajik city of Khojent. In 1999, Uzbeks were relatively dominant in the city of Osh (49%) and absolutely in the city of Uzgen (90%), Aravan region on the border with Uzbekistan (59%), and also made up a significant proportion of the population in rural areas of Osh, Jalal-Abad and Batken regions. In none of the regions, however, did Uzbeks constitute a majority: in Osh 31.8%, in Jalal-Abad 24.4%, in Batken 14.4%, in Chui 1.7% of the population. Traditionally, the native language of the Uzbeks of the republic is Uzbek. The Uzbeks of Kyrgyzstan are multilingual. Thus, 36% of adult Uzbeks named Russian as their second language (49% of Kyrgyz). In addition, 19% of the adult Uzbek population can speak Kyrgyz. At the same time, 49% of Tajiks and 15% of Turks speak Uzbek in Kyrgyzstan. For example, in the city of Osh, 60% of the total adult population speaks a second language, but Russian is called a second language among Uzbeks twice as often as Kyrgyz, and the number of Kyrgyz who speak Russian is five times greater than those whose second language is Uzbek.
Famous Uzbeks of Kyrgyzstan: among the Uzbeks of Kyrgyzstan there are more than 40 Heroes of the Soviet Union, Socialist Labor and Kyrgyzstan, Salizhan Sharipov, pilot-cosmonaut, Hero of Russia and Kyrgyzstan, Mirsaid Mirrakhimov, academician of the USSR Academy of Medical Sciences since 1969, Ernst Akramov Hero of Kyrgyzstan, Alisher Sab Irov was elected deputy 4 times Jogorku Kenesh of the Kyrgyz Republic, Major General of Police, Sherkuzi Mirzakarimov, Major General of Police, Bakhodir Kochkarov, FIFA referee.

UZBEK LANGUAGE

The Uzbek language belongs to the Turkic group of languages. Together with the Uyghur language, it belongs to the Karluk languages. The dialect composition of the modern language indicates the complex historical path that the Uzbek language has taken, formed on the basis of the Samarkand-Bukhara, Tashkent, Fergana and Khorezm groups of dialects, reflecting the Karluk-Uighur, Oghuz and Kipchak linguistic features. The main sources for determining the periodization of the history of the Uzbek language should include, first of all, written monuments written on the basis of the Turkic-runic, Uighur and Sogdian scripts, very similar to each other, although found over a vast territory in Mongolia, the oases of Turfan, Eastern Turkestan, Eastern Siberia, Central Asia, Kazakhstan, Altai, Khakassia, Tuva, Buryatia, and in 1979 in Hungary in the village of St. Nicholas. However, the languages ​​of the monuments written from the 12th to the 14th centuries have significant differences among themselves: in some, Karluk-Uighur new features predominate, in others, Oguz, in others, Kipchak.

Since the end of the 14th century. linguistic features of written monuments again acquire general character and are not much different from each other. This reflects the role of socio-political factors of the time: the formation of a centralized state, as a rule, led to the unification of peoples and the convergence of their languages ​​(i.e., integration), and the fragmentation of the state led to the separation of peoples and the strengthening of the role of local dialects. Classification and periodization proposed by individual researchers of the history of Turkic (and Uzbek) languages. Based on data from the history of the formation of the Uzbek people and analysis of the language of existing written monuments, the following five layers can be distinguished in the process of formation of the Uzbek language, each of which is characterized by its own phonetic, lexical and grammatical features:
1. The oldest Turkic language, which developed from ancient times before the formation of Turkic. Kaganate (i.e. until the 4th century). Written monuments characterizing the language of that time have not yet been discovered, which determines the conventionality of the time boundaries of its formation. The languages ​​of the ancient Sakas, Massagets, Sogdians, Kanguys and other ethnic groups of that period are the fundamental basis for the formation of the modern Turkic languages ​​of Central Asia, including the modern Uzbek language.
2. Ancient Turkic language (VI-X centuries). Monuments of this period are written in runic, Uyghur, Sogdian, Manichaean and Brahman (Brahmi) scripts. They were found on stones (for example, Orkhon-Yenisei inscriptions), leather or special paper (found in Turpan), etc. All monuments were created during the period of the Turkic and Uyghur Khaganates and the Kyrgyz state. The language of the Orkhon-Yenisei inscriptions (VI-X centuries) is a fully formed literary written language with its own specific phonetic and grammatical features, with its own grammatical and stylistic norms. Therefore, there is every reason to believe that this language and its written form were formed not during the period of writing the monuments, but much earlier. This linguistic tradition, grammatical and stylistic norms can also be traced in the Turfan, Uyghur written monuments of the 8th-13th centuries, and in the monuments of the Karakhanid period of the 10th-11th centuries. and so on. Thus, the language of the Orkhon-Yenisei and Turfan texts appears to have been a common language for all Turkic ethnic groups.
3. Old Turkic language (XI-XIV centuries). During the period of its formation, Uzbek, Kazakh, Kyrgyz, Turkmen, Karakalpak and other Turkic languages ​​were formed. A.M. Shcherbak calls the Turkic language of this period, in contrast to the Oguz and Kipchak languages, the language of East Turkestan. Such famous works as “Kutadgu bilig”, “Divanu lugatit-Turk”, “Khibatul-hakayik”, “Tefsir”, “Oguzname”, “Kisa ul-anbiye” were written in the Old Turkic language. Written in written literary language, they nevertheless carry within themselves the linguistic characteristics of various ethnic groups. For example, in “Kutadgu Bilig” the Karluk language features predominate, in “Oguznam” the Kipchak (to a lesser extent Kangly and Karluk) linguistic features predominate. And in “Khibatul-Khakayik” it represents something between the Old Turkic and Old Uzbek languages.
4. Old Uzbek language (XIV-first half of the 19th century). At the beginning of the 14th century. The Uzbek language began to function independently. This can already be seen in the works of the poets Sakkokiy, Lutfiy, Durbek, written in the 14th century, in which the linguistic features of the Karluk-Uighur groups that took part in the formation of the Uzbek people are increasingly evident. At the same time, in the language “Mukhabbatname” and “Taashshukname” we find some features of the Oghuz language, and in “Khosrav va Shirin” - of the Kipchak language. In the language of the works of A. Navoi and M. Babur, such dialect elements are almost absent. The works of Lutfiy, Sakkokiy, Durbek and others, written in the early periods of the functioning of the Old Uzbek language, more reflect the features of the living spoken language of the Uzbeks. This language is well understood by our contemporaries. A. Navoi improved this literary language in his works, enriching it with Arabic and Perso-Tajik language means. As a result, a unique written literary language was formed, which for several centuries served as a model and standard for writers and poets. Only in the XVII-XVIII centuries. in the works of Turdi, Abdulgazi and Gulhaniy, this literary written language was somewhat simplified and closer to the living spoken language.
5. New Uzbek language (from the second half of the 19th century). From the second half of the 19th century. A literary written language began to take shape, reflecting all the features of the living spoken Uzbek language. This process was expressed in a departure from the traditions of old Uzbek literary language, in the rejection of archaic forms and constructions, in its rapprochement with the living common language. This process became especially intensified in the 20s of the 20th century. The phonetic structure of the modern Uzbek language is based on the Tashkent dialect, and the morphological structure is based on Fergana. As Islam spread and strengthened from the 9th century. The Arabic alphabet became widespread. Until 1928, the Uzbek language was based on the Arabic alphabet. In 1928, a reform of the alphabet was carried out in order to adapt it to the phonetic structure of the Uzbek language. In 1928-1940, the Latin alphabet was used instead of the Arabic alphabet, in 1940 the Latin alphabet was replaced by the Cyrillic alphabet, and in 1992 the Latin alphabet was reintroduced in Uzbekistan. In Tajikistan and Kyrgyzstan, Uzbeks use the Cyrillic alphabet. Modern Uzbek language has complex structure dialects. The dialects of most Uzbek urban centers (Tashkent, Ferghana, Karshi, Samarkand-Bukhara, Turkestan-Chimkent) belong to the southeastern (Karluk) group of Turkic languages. Also within the Uzbek language there is a group of dialects that belong to the Kipchak group, and an Oguz group, which includes the dialects of Khorezm and adjacent territories located in the north-west of the country. Some groups of Uzbeks are characterized by bilingualism. Among the Uzbeks of Afghanistan, the majority, along with Uzbek, also speak Dari.

UZBEK CULTURE

The culture of the Uzbek people is one of the most vibrant and original cultures of the East. This is inimitable folk music, dancing and painting, unique national cuisine and clothing. Uzbek folk music is characterized by versatility of themes and a variety of genres. Songs and instrumental pieces, in accordance with their functions and forms of existence, can be divided into two groups: those performed at a certain time and under certain circumstances and those performed at any time. The first group includes songs associated with rituals, labor processes, various ceremonies, theatrical performances, and games. The national Uzbek dance is extremely expressive. He personifies all the beauty of the Uzbek nation. The main differences between Uzbek dance and other dances of the peoples of the East are, firstly, the emphasis on complex and expressive hand movements, and secondly, rich facial expressions. There are two types of Uzbek dance - traditional classical dance and folk (folklore) dance. Classical traditional Uzbek dance is an art that is cultivated in special dance schools and then demonstrated on the big stage. Three schools of Uzbek dance can be distinguished: Fergana, Bukhara and Khorezm. The dances of the Fergana group are distinguished by softness, smoothness and expressiveness of movements, light sliding steps, original movements in place and in a circle. Bukhara dance is also distinguished by sharp movements, thrown back shoulders and a very beautiful gold-embroidered costume. Original and original movements distinguish the Khorezm style (as well as other Muslim cities).
The development of national painting began many centuries ago. In the 16th and 17th centuries, in the capital Bukhara and some other urban centers, the art of manuscript and bookbinding achieved significant success. The artistic design of the manuscript included exquisite calligraphy and the creation of delicate ornaments in the margins using water paints. The Central Asian school of miniatures flourished in Samarkand and Bukhara.
Handicraft production has developed in Uzbekistan from century to century, leaving unique products. In the 20th century, due to progress in the socio-economic sphere, handicrafts gradually began to fade into the background after industrial production. Ceramics and the production of pottery in Central Asia were one of the most developed areas of production. The most common forms of ceramics were glazed and dry ceramics, which had their own local characteristics. The largest centers of pottery production have been preserved, such as Rishtan, Gijduvan, Samarkand Gurumsaray, Urgut, Shakhrisabz, and Tashkent. Engraving, modern craftsmen working with brass and copper, produce high quality engraved products from these metals. Outstanding masters of this craft are the masters of Bukhara, who are distinguished by the subtlety and richness of the images they create. Traditional types of folk art (embroidery, pottery, chasing and engraving of copper utensils, carving and painting on wood and ganch, stone carving, etc.) have achieved high development, preserving their originality in certain historical and cultural areas (Khorezm, Fergana, etc. .). Oral folk art (epics, dastans, various songs and fairy tales) is flourishing. Folk theater and circus performances of wits, puppeteers, and tightrope walkers are popular.
In housing construction, especially in villages, features of traditional building art are used: earthquake-resistant wooden frames, covered terraces, niches in the walls of houses for bedding, dishes and other utensils. The Uzbeks had different regional schools of architecture: Fergana, Bukhara, Khiva, Shakhrisabz and Samarkand. Their features were expressed in design, construction techniques, layout, etc.
Uzbek men's and women's clothing consisted of a shirt, wide-legged trousers and a robe (quilted with cotton wool or simply lined). The robe was belted with a sash (or a folded scarf) or worn loose. From the late 19th to early 20th centuries, outerwear with a camisole waist spread. Headdresses for men are skullcaps, felt caps, turbans, fur hats, and for women - scarves. When leaving the house, women threw a burqa cape over their heads and covered their faces with a horsehair mesh called chachvan. Before the birth of their first child, girls and women braided their hair in small braids (up to 40), while other women braided their hair in two braids. Traditional shoes are leather boots with soft soles, on which
leather and later rubber galoshes were worn.
Uzbek culture is its cuisine. Unlike their nomadic neighbors, the Uzbek people had a strong and settled civilization for many centuries. In oases and fertile valleys, people grew grain and domesticated livestock. The resulting abundance of products allowed the Uzbek people to express their unique tradition of hospitality. The seasons, and especially winter and summer, influence the composition of the main menu. In summer, fruits, vegetables and nuts are ubiquitous. Fruits in Uzbekistan grow in abundance: grapes, melons, watermelons, apricots, pears, apples, quinces, persimmons, peaches, cherries, figs, pomegranates and lemons. Vegetables are equally plentiful, including some lesser-known varieties of green radishes, yellow carrots, and the squash family, in addition to the usual eggplants, peppers, turnips, cucumbers, and juicy tomatoes. Uzbek food consists of all kinds of plant, dairy, and meat products. An important place in the diet is occupied by bread baked from wheat flour in the form of flatbreads (obi non, patir). Flour products (including desserts) are also common. The range of dishes is very diverse. Dishes such as noodles, soups and porridges made from rice (shawla) and legumes (moshkichiri) are seasoned with vegetable or cow oil, fermented milk, red and black pepper, and various herbs (dill, parsley, cilantro, raikhan). There are a variety of dairy products - katyk, kaymak, sour cream, cottage cheese, suzma, pishlok, kurt, etc. The preferred meat is lamb, less often beef, poultry (chicken), horse meat. Pilaf is a national and favorite dish, with more than 100 varieties. Great place The diet consists of vegetables, fruits, grapes, watermelons, melons, nuts (walnuts and peanuts). The main drink is tea, usually green. The colorful national flavor is preserved by Uzbek dishes and table etiquette.
National sports: Kurash-Uzbek national wrestling. Poiga ( Uzbek view equestrian sport) - a type of horse racing. Ulak or Kukpar-goat-pulling (fight of horsemen for the carcass of a goat).

UZBEK TRIBES AND CLINARS
92 KINDS OF UZBEKS

It is traditionally believed that there are 92 clans and tribes of Uzbeks of nomadic Dashti Kipchak origin, which became part of the future Uzbek nation. As the modern historian T. Sultanov has established, these 92 “gens” include “the names of the majority of Turkic and some non-Turkic ethnic groups inhabiting Central Asia at that time.” A legend is attached to the list of 92 tribes, which states that 92 people went to Medina, where they took part in the war of the Prophet Muhammad against the infidels and were introduced to Islam by the holy Shahi Mardan. From these 92 people, according to legend, the Uzbek tribes, also called in the text by the common name Ilatiya, allegedly originated. To date, more than 18 lists of 92 Uzbek tribes are known, all of them compiled on the territory of Transoxiana, that is, the oases of the Central Asian interfluve. The earliest list dates back to the 16th century, and the latest to the beginning of the 20th century. One of the lists was recorded by N.V. Khanykov, who was in Bukhara in 1841. Analyzing the lists of Uzbek tribes, it can be noted that most of them begin with the names of three tribes: Ming, Yuzy and Kyrk. There was also the Dashtikipchak Uzbek tribe Uishun (Uysun), whose groups are known in the Tashkent and Samarkand oases, trace their origins to the Usuns. Among the Uzbeks, the Uishun tribe is considered one of the most ancient among 92 Uzbek tribes and enjoyed certain privileges. One of the lists of 92 Uzbek tribes compiled in Transoxiana indicates tribes that lived in the oases of Central Asia long before the conquest of the region by Sheybani Khan. For example, in the list from manuscript 4330.3 from the collection of the Institute of Oriental Studies of Uzbekistan one can find such genera as: Barlas, Kipchak, Uz, Naiman, etc. As the authoritative anthropologist K. Kuhn testifies, modern Uzbeks are a very racially heterogeneous ethnic group, among them there are representatives both "extremely Caucasoid" and "strongly Mongoloid" and many "mixed to varying degrees" individuals. The poet Alisher Navoi, in his works written in the 15th century, mentioned the ethnonym “Uzbek” as the name of one of the ethnic groups of Transoxiana. Poet of the 17th century Turdi wrote about the ethnonym Uzbek as a unifying name for 92 clans in Central Asia.
By the beginning of the twentieth century. after the abolition of the Kokand Khanate, and the last period of the existence of the Bukhara Emirate and the Khiva Khanate, in the interfluve of the Syr Darya and Amu Darya, a population heterogeneous in its language, culture and way of life was formed, consisting of a population conventionally divided into three groups. From the point of view of national identity and the meaning of the ethnonym, modern Uzbeks should be distinguished from the nomadic Dashtikipchak Uzbeks of the 15th-19th centuries. Modern Uzbeks are descendants of at least 3 ethnic communities
1) Dashti Kipchak (Polovtsian) nomadic Uzbeks, the bulk of whom migrated to the Central Asian region at the beginning of the 16th century.
2) Local Turkic tribes and clans who joined them from among the so-called Chagatai, as well as Oghuz Turkic tribes and clans.
3) Sarts, consisting of a settled Turkic-speaking, predominantly urban population of mixed Turkic-Persian origin and not having their own separate tribal structure, as well as a Turkicized population of Persian origin.
The first and second groups prevailed numerically, inhabiting steppe territories as well as cities and large villages and historically possessing great political weight (most of the khans of the Kokand and Khiva Khanates, as well as the Bukhara Emirate, were from representatives of this group). Representatives of the third group inhabited exclusively the majority of cities and large villages. Each of these groups, and especially the first and second groups, in turn, was divided into many clans and tribes that constantly competed with each other. Often this competition turned into long-term inter-tribal enmity.

After the conquest of Central Asia by Russia in the 19th century, the process of national consolidation of representatives of all three groups intensified significantly. However, at the beginning of the 20th century. they still did not represent a single people. They were divided into sedentary residents of cities and agricultural villages and pastoral nomads or semi-nomads, who retained the division into tribes and clans. The first called themselves by the name of the area where they lived: Tashkent, Kokand, Khiva, Bukharan, Samarkand, etc., the second, in accordance with their tribal affiliation: Kuramin, Mangit, Irony, Kungrad, Lokay, Durmen, Ming, Yuz, Barlas , Katagans, Karluks, and so on, there were 92 tribes in total. On the eve of the national-territorial delimitation of 1924, Uzbeks made up 41% of the population of the Turkestan Republic, more than 50% in the Bukhara Republic, 79% in the Khorezm Republic.
Anthropology of the Uzbeks. Among modern Uzbeks, the Pamir-Fergana type predominates Caucasian(Pamir-Fergana race or race of the Central Asian interfluve), with an admixture of Mongoloid elements. The Pamir-Fergana race arose as a result of the crossbreeding of the powerful Andronovo (paleo-European) type and the local gracile Mediterranid type. In general, the proportion of Mongoloid elements among the Uzbeks is higher compared to the Tajiks, but only in certain groups does the Mongoloid element become, if not dominant, then at least numerically equivalent to the Caucasoid one.
Dermatoglyphics of Uzbeks with tribal divisions. Anthropologist Khojaeva studied the dermatoglyphics of Uzbeks, conditionally dividing them into 2 groups. The groups living in the area before the 16th century were compared. (the so-called “early” tribes) and groups living in Uzbekistan since the 16th century. (the so-called Dashtikipchak tribes). Comparison of these groups based on dermatogolyphic indicators and complexes revealed the following picture. The delta index turned out to be lower among “late” women, and significantly among women. Men do not differ in the value of the Cummins index, but among women it is higher among the “early” ones.
By the end of the 14th century, on the territory of eastern Dashti Kipchak, (Polovtsian steppe), in the Sheybanihan ulus, an alliance of nomadic Mongol-Turkic tribes adhering to the foundations of Uzbekhan, nicknamed “Uzbeks” for this, was formed. Much later than the end of the reign of Uzbek Khan, namely in the 60s of the 14th century, the ethnonym “Uzbek” became a collective name for the entire Turkic-Mongolian population of the eastern Dashti Kipchak. The borders of the state of nomadic Uzbek-Kazakhs extended in the north to Tura, in the south to Aral Sea and the lower reaches of the Syrdarya, including the western part of Khorezm. Its eastern border passed in Sauran, and in the west along the Yaik (Ural) River, i.e. this state included most of modern Kazakhstan, Western Siberia and Southwestern Khorezm. Under Abulkhair, due to the contradictions between the Argyns and the Karakipchak (the Karakipchak Koblandy batyr kills the Argyn Dairkhodzha), the tribes that laid the foundation for the Kazakh people are separated from the horde. Representatives of the Anushteginid dynasty of the Khorezmshahs - Sultans Jalaluddin and Muhammad were in direct relationship with some Kipchak tribes, suggests that 92 Uzbek-Kazakh tribes were divided into divisions according to origin. The Mongols and other alien tribes and clans were assimilated mainly by the Kipchaks and related Turkic tribes.

92 Uzbek tribes "Ilatiya"

DASHTI KIPCHAK UZBEKS

The Polovtsian steppe or Dashti Kipchak is a historical region of Eurasia, representing the Great Steppe, stretching from the mouth of the Danube to the lower reaches of the Syr Darya and Lake Balkhash. In the late Middle Ages and Modern times, the Polovtsian steppe was inhabited by the peoples of the Kipchak group: Tatars, Bashkirs, Nogais, Kyrgyz, Kazakhs, Kumyks, Altaians, Karakalpaks. Nowadays the Polovtsian steppe is divided mainly between the states of Russia, Ukraine and Kazakhstan, a small part of the steppe in the west belongs to Romania and Moldova. Known in Byzantine and European sources as Komania. The term “Dashti Kipchak” was first used by the Persian author Nasir Khosrow in the 11th century, when the Kipchaks, or Cumans, having come from the banks of the Irtysh, became neighbors of Khorezm in 1030 and occupied the territories of modern Kazakhstan and the South Russian steppes. Until the end of the 19th century. Uzbeks were mainly understood as direct descendants of the Dashti Kipchak Uzbek nomadic tribes who migrated to the Transoxiana region at the beginning of the 16th century. and settled here during the reign of the Shaybanid dynasty, as well as local Turkic tribes who later joined them. However, the origin of the ethnonym Uzbek is connected precisely with the Dashti Kipchak Uzbeks. It apparently comes from the name of Uzbek Khan (1312-1340), the ninth sovereign from the house of Jochi (eldest son of Genghis Khan). Uzbek Khan was one of the most successful and popular rulers of the Golden Horde (Kok Horde). He ruled for 28 years and went down in history for successfully combining the type of a strong military leader, a fair ruler and a devout servant of Islam. Uzbekhan is known as the first of the Jochi family to establish Islam in the Golden Horde. Thanks to the popularity and glory of this Mongol ruler, some of the subjects of the Golden Horde began to be called Uzbeks.

The Uzbeks were first mentioned in the work of Hamidullah Kazvini (born ca. 1280), who in Selected History (Tarihi Guzide) talks about the invasion of Uzbek Khan into Iran in 1335, calling the Golden Horde army Uzbeks, and the state of Uzbekistan (Golden Horde) Uzbek state (Memleketi Uzbeks). The historian of Temur, Nizamaddin Shamiy, in his story about the flight of two emirs of Temur in 1377, reports that both emirs went to the region of the Uzbeks and took refuge with Uruskhan, whom he calls the Uzbek khan. Another historian of Temur, Sharafaddin Ali Yazdiy, talking about the embassy of 1397 from the Golden Horde khan Timur Kutlug, calls the Uzbeks who arrived as ambassadors. These sources confirm that the term Uzbek came into use under Uzbek Khan and, therefore, is associated with his name; further it began to be applied to the subjects of the Golden Horde under Uruskhan and Edigei, and not only to the Turkic-speaking, but also to the Turkic-Mongolian tribes, in their origin, already forming the Uzbek ulus within the Jochi ulus. However, later this term began to mean mainly subjects of the White Horde. Temur's defeat of Tokhtamysh's troops in the 14th century. contributed to the disintegration of the Golden Horde into a number of smaller states: the Kazan and Astrakhan khanates, Khorezm, which became the domain of the Temurids, and the Nogai and Uzbek uluses as part of the White Horde. The Uzbek ulus occupied the steppe spaces between the Urals and the lower reaches of the Syr Darya and, as a state entity, was firmly established only by the middle of the 15th century. The fact that the subjects of the White Horde began to be called Uzbeks is partly explained by the fact that Erzenkhan, who was planted by Uzbek Khan in the city of Sygnak as the ruler of the White Horde, began to zealously pursue his patron’s policy of spreading Islam among his subjects. This tradition of following the foundations of Islam was preserved and strengthened under Sheiban’s direct descendants Abulkhair and Sheibani. Under the leadership of these khans, the term Uzbek became a collective name for a whole group of Turkic-Mongol tribes of the White Horde.
A feature of the ethnogenesis of the Dashti Kipchak Uzbeks, at least in its first stages, was that the decisive role in their unification under the auspices of a strong centralized state was played by charismatic leaders such as Uzbekhan, Abulkhairkhan and Sheybanikhan, who combined adherence to both Islam and steppe law (Yassy ), inherited from Genghis Khan. Uzbek tribes united around Sheybanikhan: Kushchi, Naiman, Uighur, Kurlaut, Ichki and Datura. They were also joined by the Mangits, who did not get along with the rest of the Uzbeks. As Sheybani's military successes in conquering Central Asia, they were joined by the emirs of other Uzbek tribes, the Kiyats, Kungrats, Tumans, Tanguts, Khitais, Chimbais, Shunkarlys, Shadbakis, and Yijans, who contributed to the triumph of Sheybanihan as the new ruler of Movarounnahr. At the beginning of the 16th century. The Uzbek tribes led by him finally conquered the territory of Movaraunnahr. Since then, the Uzbek khans, with a break of one hundred and fifty years (from the beginning of the 17th to the middle of the 18th century, when the Ashtarkhanids dominated the region), ruled the territory of Central Asia, gradually moving from a nomadic to a sedentary lifestyle. IN late XIX beginning of the 20th century different sources have already named 903, 974 and 1025 Uzbek tribes. The discrepancies in the figures were apparently due to two factors. Firstly, the composition of Uzbek tribes and clans became more complicated through the emergence of new tribes and divisions, as well as the entry of some of them into tribal alliances among themselves. For example, part of the Yuz clan, having entered into an alliance with the Kyrk tribe, formed a relatively independent Yuz-Kyrk clan.
Secondly, the Dashti Kipchak Uzbeks themselves, who came to this region at the head of the Shaybanids, formed only the core around which other Turkic and Turkic-Mongol tribes that were in Transoxiana at the time of the establishment of the Shaybanid dynasty later united. The Uzbek tribes were joined, although they maintained some distance from them, by a number of Mongolian, Oghuz and other steppe clans and tribes that penetrated the region during the Chagataid period, as well as before and after it. Some of them, such as the Mongolian tribes Chagatai, Jelair, Barlos and others, gradually became Turkicized, having adopted Turkic dialects and adopted Islam; other, more ancient Turkic tribes of Oguzes, Uighurs, Karluks, Kipchaks, themselves contributed to the Turkization of the above-mentioned tribes and the Dashti Kipchak Uzbeks themselves .

MANGIT

The last emir of Bukhara, Sayyid Mir Muhammad Alimkhan (1880-1944), emir of Maverannahr 1910-1920 (photo from 1911), from the Mangit (tuk) clan
Mangits (Uzbek mang’it) are one of the clans of Turkic-Mongolian origin who participated in the campaigns of Genghis Khan and later became part of the Nogais, Kazakhs, Karakalpaks, Uzbeks and Kyrgyz. The term “mangit” is found in sources as “mankit”, “mankut”. T. Nafasov believes that the Mangits are one of the ancient Turkic tribes, a large ethnic unit that became part of the Uzbek people. Mangat is the most ancient name, the affix “t” in the Altai language means prefabricated. Sources mention that the ancestors of the Mangits were Mongol tribes who lived in Mongolia at the beginning of the 13th century. During the XIII century. they settled in Dashti Kipchak. In the XIII-XIV centuries. Most of the Mangits settled in the territory between the Volga and the Urals. During this time, under the influence of the Kipchaks, they forgot their language and adopted the Turkic-Kipchak dialect. At the end of the 14th century. created their own separate state - the Mangit Horde. In the middle of the 15th century. the Mangits were called “Nogai” (Nugai), and their horde was called the Nogai Horde. In the middle of the 16th century. The Nogai Horde was divided into Big Nogai and Small Nogai. Subsequently, the Mangits from Bolshoi Nogai became part of the ethnic composition of the Uzbeks, Karakalpaks and partly Kazakhs, and in the 16th century. moved to the territory of Uzbekistan. Under the cultural influence of local Turkic peoples, who had long lived in Transoxiana and were engaged in agriculture, some of the Mangits gradually settled, while another part of them settled in the late 19th and early 20th centuries. led a semi-nomadic lifestyle and was engaged in animal husbandry.

At the beginning of the 16th century. during the movement of Sheybanikhan with the Uzbek clans to the south, they also included Mangits. Muhammad Salih writes about this: “There were many warriors, Hadji Gogi was from the Mangit family. There were 4,000 Uzbeks here, all related to each other. Among them were Kungirats, Mangits, Datura, Ushuns and Uyrats.” The Mangits mainly settled in the Zarafshan Valley, partly in the Khorezm Khanate, the Karshi steppe, and the Chardzhou region on the left bank of the Amu Darya. The largest Mangit tribes were: Ok Mangit, Tuk Mangit, Kora Mangit, Och Mangit, Chala Mangit, Boygundi Mangit, Temir Khoja, Shobiy, Gavlak, Kusa, Toz, Karabayir, Bakirchi, Kula, Tamgali Mangit, Kazakh, Unikki, Chukai, galabatyr, beshkal, chebakchik, uz, uvamiy. As of 1924, more than 130 thousand Mangits lived on the territory of Uzbekistan. Of these, about 100 thousand lived on the territory of the Bukhara Emirate: in the Bukhara oasis and in the Karshi district - 44 thousand, in the lower reaches of Zarafshan - 8 thousand, in the middle reaches of Zarafshan - 10 thousand, in the Jizzakh district - 2600 and in Khorezm - 10 thousand. Some Mangyts live in the Aravan district of Osh. In addition, 11 thousand Mangits lived in the Chardzhou region of Turkmenistan, engaged in breeding Karakul sheep and farming. They also developed handicrafts (carpet weaving, weaving multi-colored fabrics, calico, alachi, kalami, etc.). The Mangit-Julhirs carpet was very famous.
In the “Secret Legend” (Secret History of the Mongols) and “Altan Debter” (Golden Book), the official history, excerpts from which are given by Rashid ad-Din, one can trace the history of the emergence of the Mangyts from the Mongolian family of Borjigin. From Bodonchar, who was born, according to the Mongolian historian Kh. Perlee in 970, the family record of Altan Urug, the Golden Tree, which gave the Mongols and the whole world Genghis Khan, is traced. From Habichi-baatur was born Menen-Tudun (Dutum-Manen). Menen-Tudun had seven sons: Khachi-huleg (Khachi-Kuluk), Khachin, Khachiu, Khachula, Khachiun, Harandai and Nachin-baatur.
The son of Khachi-Kuluk was Khaidu (Rashid ad-Din called Khaidu the son of Dutum-Manen) from whom Genghis Khan descended.
Khachin's son was Noyagidai, and from him came the Noyakin family.
The son of Khachiu-Barulatai, from him, as well as the sons of Khachula Eke-Barula and Uchugan-Barula, came the Barulas clan.
The sons of Nachin-baatur were Uruudai and Mangutai, the founders of the Uruud and Mangud clans.
A secret story. Chapter “Mongolian everyday collection.” Section I. “Genealogy and childhood of Temujin (Genghis Khan).” Paragraph §46. The sons of Nachin-Baatur were called Uruudai and Mangutai. From them came the Uruud and Mangud tribes. As education progresses Mongol Empire Manguts settled in different uluses. Some of their units migrated to Dashti Kipchak, where they united some of the local Kipchaks and, possibly, Guz under the name Mangyts. Under Biya Said Akhmad (ruled 1520-1548), the domain under his control turned into the independent Khanate of the Nogai Horde. The word “Nogai” began to serve as a designation not only for Mangyts, but also for the rest of the population of the state, regardless of tribal affiliation. After the collapse of the Nogai Horde, those of its inhabitants who moved to the west retained the ethnonym “Nogai” (in the North Caucasus to this day). Those who remained behind Yaik became part of the Kazakh Junior Zhuz (and later joined the Kazakh ethnic group), as well as a number of Turkic-speaking peoples of Central Asia and Siberia. It is assumed that after the campaigns of Genghis Khan, a small part of the Mangut Mongols penetrated into the Central Asian steppes, who, finding themselves surrounded by some group of Kipchak tribes, were assimilated, but passed on their name to them. The Mangyts within the Karakalpaks were divided into 19 clans. Uzbek amirs from the Mangyt tribe created their own dynasty of emirs of Bukhara (1756-1920), which replaced the Ashtarkhanid dynasty. Mangyt was considered the eldest clan of Uzbeks in the Bukhara Khanate; from the branch of which Tuk the reigning dynasty came, in addition, this family enjoyed privileges. The founder of this dynasty was a simple Uzbek from the Mangyt clan Rakhimbiy (1747-1758) who, having killed Khan Abulfayzkhan, began to rule the Bukhara Khanate with the title of atalyk, and then in 1756 took the title of khan. The Mangyt dynasty lasted until 1920, when it was overthrown as a result of the revolution. The Bukhara Mangyts spoke the Kipchak dialect of the Uzbek language. The Uzbek Mangyt tribe was divided into the following clans: Tuk Mangyts (includes: Sultan, Kuzy Kuchkar, Kukaldor, Karasar); Timur Khoja, Baurdak-Mangyt, Uch Urug Mangyty (their divisions: isabay, kupak, bai degandi); kara mangyt: (their divisions: chauki, un ikki, kusa, bakirchi, kula tamgali, brocade, kara, taza, pish kul). Two members of the Mangyt tribe from Western Mongolia were tested for Y-chromosome DNA haplogroup N1c. One turned out to be a representative of haplogroup N1c. The other turned out to not belong to haplogroup N1c.

SW (ZHUZ)

Yuzy is one of the largest Uzbek tribes. The Yuz are a medieval Turkic-speaking tribe, formed first as a military unit, then included in the Uzbeks. The earliest mention of the Yuz as part of the Uzbek tribes of Transoxiana dates back to the 16th century. Researchers derive the word “yuz” from the Turkic word yuz-(hundred). Judging by their clan composition, it can be assumed that they were a conglomerate of descendants of some medieval Turkic-speaking tribes. According to medieval sources, the Yuz were one of 92 Uzbek tribes. In “Mazhmua at tawarikh”, “Tuhfat at-tawarihi khani” they are listed in second place. Researcher Ch. Valikhanov recorded legends about 96 Uzbek tribes, which included: Mings, Yuzes, Kyrks. In his opinion, they were the descendants of the ancient Turks. -According to Kh. Daniyarov, the Yuz are considered the largest and most numerous clan among 92 Uzbek tribes and clans. Yuz are divided into three large groups: mark bolasi, korabchi, razhab bolasi. They mainly live in Syrdarya, Jizzakh, Samarkand, Surkhandarya, Tashkent, Fergana, Andijan, and Kashkadarya regions. Part of the Yuz, belonging to the Zhuz tribe of the Turkmen, sometimes called Turkman. The Surkhandarya Turkmens-Zhuzes have 16 clans and are divided into two large groups: Zhilontamgali and Vokhtamgali.

In Jizzakh and its district, they to some extent retained family relations with the Kazakhs in dialect and culture. This is due to the fact that a large group of Kazakhs lived on the Maverannahr bank of the Syr Darya, who settled there after their extermination by the Dzungars in 1723. It is known that some of the Kazakhs returned to their homeland, while others remained in Maverannahr and mixed with the Uzbeks. N.A. Mayev writes that the Marks moved from Uratepa and Jizzakh in 1866. The Zhuz Turkmens, a subgroup of the Yuz tribe, settled in Gissar a little earlier. The local population considers them to be aborigines, the land was considered their territory and was called Turkmendasht. Some of them mixed with the Chagatai, but have fewer Mongolian characteristics than the Kungrats. By their name, dialect, physical structure and way of life, the Zhuze Turkmens are included in the Dashti Uzbek groups of Kipchak origin. This is evidenced by the similarity of their subethnonyms with the corresponding divisions of the Kungrats (such as Voktamgali, Kazioyokli, Bolgali, Tarakhli), Naimans (Voktamgali, Kazioyokli, Zhilanli). In the first half of the 18th century, Uzbeks of the Yuz clan, according to “Tukhfati Khani”, mainly inhabited the Jizzakh region and the Gissar valley. The Yuz also took part in the formation of the Uzbek population of Fergana. The sources contain the common name kyrk-yuz. It is possible that this was an alliance of these tribes. It is known that the Kirks supported family ties with the Uzbek Yuz tribe in the Zerafshan valley. The Yuzes (Zhuzes), consisting of Uzbeks, Kazakhs and Turkmens, were influenced by different ethnic groups, as a result of which they speak different dialects. The Yuz (Zhuz) dialect corresponds to the mixed dialect of the Kipchak, Oguz and Karluk-Chigil dialects of the Uzbek language. The Yuz have currently retained their ethnic name, although they have partially forgotten their family and kinship groups.

KUNGRAT

Isfandiyorkhon II - the last khan of Khiva 1871-1918
(ruled 1910-1918, photo 1911) from the Kungrat family
Ungirat, Khonghirat, Kungirat is a historical Mongolian family. According to the Mongolian genealogical legend cited by Rashid ad-Din in “Jami at Tawarikh” (“Collection of Chronicles”), the Ungirates belonged to the Darlekin Mongols (Mongols “in general”), that is, the descendants of Nukuz and Kiyan, who went to the Ergune kun area. The branched structure of the Ungirat clan and, at the same time, the closeness of its individual branches to each other were reflected in Mongolian genealogies as descent from the sons of a man called the Golden Vessel (Mongolian Altan Khuduha). His eldest son, Jurluk Mergen, gave rise to the Ungirat people themselves. Skrynnikova reveals the presence of a dual-tribal organization in which the Ungirates and clans close to them were marriage partners (anda-kuda) of the Borjigins of Temujin Genghis Khan and his ancestors. J. Holmgren was able to trace the origins of 69 women who became wives of representatives of the ruling house of the Mongol Empire from the time of Genghis Khan to the fall of the Yuan dynasty; Ungira women accounted for 33% of their total number (20% for the pre-Yuan period and about 50% for the Yuan period
The Kungrats were one of the Dashti Kipchak Uzbek tribes. The area of ​​their subsequent distribution includes the Surkhandarya, Kashkadarya and Khorezm regions of Uzbekistan.

Legends about the origin of the Kungrats are found in the work of Abul Gazi “Shazharayi Turk” (“Tree of the Turks”), written in the 14th century. In terms of their status, the Kungrats differ from other tribes, because Genghis Khan and his relatives married the daughters of noble Kungrats, thereby elevating this tribe above others. According to I.P. Magidovich, the ancestors of most of the Khorezm Uzbeks were Kungrats, who lived before the settlement of the bulk of the Dashti Kipchak Uzbeks. An alliance of Khorezm Kungrats took part in the Sheybanid invasion of Transoxiana. Elderly Kungrats claim that their true homeland is the Guzar-Baysun steppes. It is known that the epic of the Kungrat ethnic group “Alpomish” reflects stories about the Kungrat people and their Baysun-Kungrat homeland. There are Karakalpak, Kazakh, Khorezm and Surkhan versions of this epic. The events described take place mainly in the Baysun-Kungrat region. Historians claim that Alpomish was written a thousand years ago. If we accept this point of view, we can come to the conclusion that part of the Kungrats before the 15th century. lived in the territory of Transoxiana. The Kungrats are divided into five clans, each of which is divided into several small clans: 18th of Voktamgali, 16th of Kushtamgali, 14th of Konzhigali, 12th of Ainni and 6th of Tortuvli. A total of 66 genera, which are also divided into even smaller family groups. Many Kungrats are found among the Kazakhs and, in particular, the Karakalpaks. According to information from 1924, 3,000 Kungrats were registered in Bukhara district, 10,875 in Gijduvan district, 1,370 in Karmana district, 20,615 in Guzar, 325 in Shakhrisabz, 23,164 in Sherabad, 9,890 in Baysun. According to these data, on the territory of the Bukhara Khanate 14.5% of Uzbek The population consisted of Kungrats. In the area of ​​the lower reaches of the Amu Darya, 17 thousand kungrats were registered. According to Reshetov, the dialect of the Uzbek Kungrats belongs to the Kipchak dialects with the use of “zh”. Although currently the Kungrats on the territory of Eastern Uzbekistan have retained their ethnic name, the division into small clans has been forgotten. The Uzbek Kungrat family was the ruling dynasty in the Khiva Khanate.

MING

Said Muhammad Khudoyorkhon III (ruled 1845-1875)
the last khan of Kokand from the Ming clan.
According to legend, the Mings came to Central Asia with Genghis Khan. At first they wandered around the Syr Darya. According to legends, the history of the Mings was associated with such tribes as the Kyrk and Yuzy, which may indicate the Turkic basis of their origin. In the Timurid era, separate groups of Mings lived in Transoxiana. At the beginning of the 16th century, some groups of Mings were part of Sheybanihan’s army during the campaign from Dashti Kipchak to Transoxiana. Numerous written sources indicate a large number of Uzbek Mings in the 16th century. in the Fergana and Zeravshan valleys, Jizzakh, Ura-Tube. The beks of Ura-Tyube and Urguta were from the Ming family. The Ming Uzbeks lived in the southeastern part of the Zarafshan district and in the Amu Darya basin near Gissar, Baysun; Shirabad, Denau, Balkh, in the Kunduz possessions and in the Khiva Khanate. According to the 1920 census, the Mings were the second largest tribal group of Uzbeks in the Samarkand district and numbered about 38 thousand people. The Uzbek Mings of the Zarafshan Valley were divided into 3 large clans, which in turn were divided into smaller clans: 1. Tugali (Akhmat, Chagir, Tuyi Namoz, Okshik, etc.), 2. Boglon (Chibli, Kora, Mirza, etc. ), 3. Uvok tamgali (algol, chaut, zhaili, uramas, tuknamoz, kiyuhuzha, yarat). The Tugaly family was Bek. Uzbeks of the Ming clan also live in some areas of the north. Afghanistan: Balkh, Mazar-i-Sharif, Maymen and Tashkurgan. Since the 18th century, the Uzbek Ming clan was the ruling dynasty in the Kokand Khanate. The last representative of the Ming who ruled the Kokand Khanate was Khan Khudayarkhan.
KYRK
Kyrki, a medieval Turkic-speaking tribe, formed first as a military unit, then included in the Uzbeks, Karakalpaks, Kazakhs and Turkmens. The earliest mention of kyrks dates back to the 16th century. Researchers derive the word “kyrk” from the Turkic word kyrk (forty). Judging by their clan composition, it can be assumed that they were a conglomerate of descendants of some medieval Turkic-speaking tribes. According to legends and sources, the formation of kyrks took place after Genghis Khan’s campaigns in Central Asia. The Kyrks are not mentioned either in the hordes of Genghis Khan or among the local pre-Mongol Turkic-speaking tribes. In the first half of the 18th century, Uzbeks of the Kyrk clan, according to “Tukhfati Khani”, mainly inhabited the Jizzakh region. The Kyrks also took part in the formation of the Uzbek population of Fergana. There were two Kirk districts in Kokand itself. The Kyrks were part of the tribal army (elnavkar) of the Bukhara emirs from the Uzbek Mangyt dynasty and participated in the coronation. Large kind Uzbek tribe Kyrk: Korakuyli, Koracha, Moltop, Mulkush, Chaprashli, Chortkesar. Karacha, in turn, was divided into: beams, zhangga, chekli, kuchekli, chuvullok. Moltops were divided into: boilar tupi, kavush tupi, oyuv (ayik) tupi, beklar tupi. In addition, the following clan divisions were found in the kirks of Gallaaral, Jizzakh and Bulungur: kuya bosh, kuk gumboz kyrk, sugunboy, tuk chura, kuyonkulokli, koshika bunok (kashkabulok), uch kiz, kush kavut kyrk (keshkovut), kora chivar, tangili.

KIPCHAK

Kipchaks (in European and Byzantine sources - Cumans, in Russian sources - Cumans, in Arab-Persian - Kipchaks) are an ancient Turkic semi-nomadic people of the Black Sea steppes. The term “kyueshe” (jueshe), mentioned in 201 BC, is perceived by many Turkologists as the first mention of the Kipchaks in written sources. However, a more reliable mention of them under the name “Kibchak” is in the inscription on the so-called Selenga stone (759) “Kipchak”, “Kyfchak” - in the writings of Muslim authors: Ibn Khordadbeh (IX century), Gardiz and Mahmud Kashgari (XI century century), Ibn al-Asir (XIII century), Rashid ad-Din, al-Umari, Ibn Khaldun (XIV century) and others. Russian chronicles (XI-XIII centuries) call them Polovtsians and Sorochins, Hungarians call them Palots and Kuns, Byzantine sources and Western European travelers (Rubruk of the 13th century, etc.) call them Komans (Cumans). In the first period political history The Kipchaks acted together with the Kimaks, actively acting as part of the Kimak union of tribes in the struggle for new pastures. By the end of the 10th century, the political situation in the steppes of Kazakhstan was changing. Here the ethnic name “Kimak” disappears. Gradually, political power passes to the Kipchaks. At the beginning of the 11th century. they are moving closely to the northeastern borders of Khorezm, displacing the Oguzes from the lower reaches of the Syr Darya and forcing them to move to Central Asia and the Northern steppes. Black Sea region. By the middle of the 11th century. Almost the entire vast territory of Kazakhstan was subordinate to the Kipchaks, with the exception of Semirechye. Their eastern border remains on the Irtysh, the western borders reach the Volga, in the south the region of the Talas River, and the northern. The forests of Western Siberia served as the border. During this period, the entire steppe from the Danube to the Volga region is called the Kipchak Steppe or “Dashti Kipchak”. The Kipchaks-Polovtsians began to move to more fertile and warm lands, displacing the Pechenegs and part of the northern Oguzes. Having subjugated these tribes, the Kipchaks crossed the Volga and reached the mouths of the Danube, thus becoming the masters of the Great Steppe from the Danube to the Irtysh, which went down in history as Dashti Kipchak. The Kipchaks, like the Kangles and Turkmen, were the elite in the army of the Khorezmshahs. The Mamluk Kipchaks defended the Holy Land from the Crusaders. When the Mongols captured Dashti Kipchak, the Kipchaks became the main force of the Golden Horde. Under the pressure of the Mongol tribes, a group of Western Kipchaks under the leadership of Khan Kotyan went to Hungary and Byzantium. In the Kokand Khanate, representatives of the Kipchak clan were viziers.

DURMAN

Datura is one of the largest and compactly living Uzbek clans. As indicated in some sources, Datura is of Mongolian origin. This is one of the ethnic groups that in the 15th century. participated in the election of Abdulkhair as khan of the Uzbeks in Dashti Kipchak, later supported Sheybanihan and settled with them in the territory of Transoxiana. A separate group of Uzbeks-Duramans took part in the conquest of Balkh and Kunduz as part of the troops of Sheybani Khan in Afghan Turkestan. It is mentioned that the first Uzbek ruler of Kunduz was Datura Urusbek. They tried to maintain their authority during the Ashtarkhanid dynasty. At the beginning of the 20th century. Uzbek dope lived in various places - in Balkh (Northern Afghanistan), Zarafshan, the upper basin of the Syr Darya and Khorezm, in the villages of Durman and Garau, located in the Gissar Valley in the Kurgantepe Bekstvo (Tajikistan), in the villages of Durmanpech and Gishtmazar. According to the materials of B.Kh. Karmysheva, daturas are divided into Gissar and Kabadiyon. In addition, they are divided into four groups: uchurug (divided into: tibir, saltik, karatana, kenur, alatoi, zhamanta, akhcha, oyuli), kiyannoma (includes kiyot, kabla, kutchu, zhertebar, togizalu, okkuyli, gurak kozok, nugai , borboy, mouth), gurdak and saxon. In 1924, 5,579 datura were registered in Gissar, and 1,700 in the Urgench region. Datura also lived scatteredly in the populated areas of the Zarafshan and Tashkent oases. For example, now in the territory of the Kibray district of the Tashkent region there are such ethnotoponyms as the village of Durman, the garden of Durman. According to the comparative analysis of N.G. Borozny, who conducted special scientific research on the material culture, economy and ethnographic characteristics of Datura, the geneonyms of Datura, as well as other Uzbek clans, are similar to the geneonyms of the Kazakhs and Kyrgyz. From this we can conclude that on the territory of Central Asia, Datura were also part of the Kazakhs, Kyrgyz and Turkmens, participating to one degree or another in the formation of these peoples. Their dialect belongs to the Kipchak dialect with the use of “zh”.

KANGLI

Kangli is one of the many ancient ethnic groups, part of the Uzbek, Karakalpak and Kazakh peoples. The ethnonym “Kangli” is mentioned in the Orkhon Chronicles (8th century) as “Kengeress”, in the historical work of K. Porphyrogenitus (10th century) under the name “Kangars”, in the work of al Idrisi (12th century) as “Khankakishi”. These and subsequent authors believe that the name “kangli” is derived from the name of a tribe or association of tribes. The ancestors of the Kangli were the Sakas, who lived on the banks of the Syr Darya. In the 3rd century. BC. they created the large state of Kang. In the II-I century. BC. and I-II centuries. AD this state occupied a vast territory, including the Tashkent oasis, the southeastern territories of Kazakhstan, Maverannahr, Khorezm, the southern, southeastern and northwestern regions of the Aral Sea. During this period, as a result of the merger of the Sakas with the Huns, Usuns and other Turkic peoples, a new people, the Kangars, appeared, who constituted the most ancient indigenous Turkic layer formed in Central Asia. The Kangar culture appeared as a result of the combination of two cultures - nomadic and semi-nomadic ethnic groups (Hunas, Usuns, etc.) with the culture of the local population (Sakis). Archaeologists call this culture the Kangyu culture. The consequence of the Mongol invasion was the movement of the Kangli group to the north, to the region of the Southern Urals, and assimilation with the Bashkirs. But a certain part of the Kangli continued to roam in the steppes of the Caspian Sea and the Aral Sea region, and became part of the Kazakhs and Karakalpaks. Kangli, who lived on the banks of the Syr Darya, the oases of Talas and Chu, became the settled population of the Khorezm oasis. As Abul Ghazi writes, before the Mongol attack on Khorezm, 90 thousand members of the Kangli tribe moved here. Later, part of the kangli, together with Sheybanikhan, moved to the territory of Transoxiana. In the 70-80s of the XIX century. 1,650 Kangli families (or 8,850 people) lived in Kurama district (Tashkent oasis). They mainly lived in the volosts of Niyazbek, Toytepa and Okjar. At this time, the Kangli continued to lead a semi-sedentary lifestyle, engaged in agriculture and animal husbandry. Previous names retained settlements, indicating that the Kangli tribe lived here in the past. In the Niyazbek volost, two villages were and continue to be called Kangli; in the Kushkurga volost there was the village of Kizil Kangli; in the Bulatov volost, the villages of Zhilkash Kangli and Bobo Kangli; in the Okdzhar volost - the village of Oltmish Kangli. According to data from 1920, 7,700 Kangli lived in Jizzakh district. According to the same census, 1,200 kangli were registered in Samarkand district. In the Fergana Valley (in the villages of Bolgali kangli, Irgaki kangli and Kurgali kangli) 6,000 kangli were registered at that time. In the villages of Katta Kangli and Kichik Kangli, Khazorasp district, Khorezm region, 500 Kangli lived. Thus, in the first quarter of the 20th century. There are 24 thousand people on the territory of Uzbekistan. belonged to the Kangli ethnic group. The Kangli language contains elements of the Karluk-Chigil, Oguz and Kipchak dialects. For many centuries, the Kangli ethnos maintained close ethnocultural contact with many ethnic groups (Kazakhs, Kyrgyz, Karakalpaks, Uzbeks). The groups that were part of the Uzbeks spoke Uzbek (Turkic) dialects, and those that were part of the Kazakhs and Kyrgyz spoke the corresponding languages. After the national delimitation of 1924, the Kangli were no longer registered as an independent ethnic unit, but became part of the aforementioned titular nations.

CATAGANS

The Katagans are a medieval tribe related to the clan of Genghis Khan, which later became part of the Kazakhs, Karakalpaks, Uzbeks, Uighurs, and Kyrgyz. The Turkic-Mongolian tribe Katagan (Khatagins) originates from Bukha Khatagi, the eldest son of the Mongol mother Alan-goa (from the Mongolian group of Nirun tribes). The Katagan tribe came to Transoxiana together with Genghis Khan's son Chagatai and played a huge role in the political history and ethnogenesis of many modern Turkic peoples. According to the Secret History of the Mongols, the origin of the Khatagins (Katagans) is as follows: Dobun Mergan married Alan Goa, daughter of Khori Tumatsky Khorilartai Mergan, born in Arich Usun. Entering the house of Dobun Mergan, Alan Goa gave birth to two sons. They were Bugunotai and Belgunotai. After the death of Dobun Mergan, Alan Goa, being husbandless, gave birth to three sons from Maalich Bayaudai. They were: Bugu Khatagi, Bukhatu Salzhi and Bodonchar the simpleton.
Belgunotai became the ancestor of the Belgunot tribe.
Bugunotai became the ancestor of the Bugunot tribe.
Bugu Khatagi became the ancestor of the Khatagi (Katagan) tribe.
Buhutu Salzhi became the ancestor of the Salzhiut tribe.
Bodonchar became the founder of the Borchzhigin generation from which Genghis Khan descended.
One of the large ethnic groups of the Uzbek people, the Katagans, live in the Khorezm, Tashkent, Samarkand, Bukhara, Surkhandarya, Kashkadarya regions and in the Fergana Valley of Uzbekistan. Katagans also live in Kazakhstan, Tajikistan and Afghanistan. The first information about katagans is found in Rashiddin Fazlulloh Kazviniy’s “Zhomye ut Tavorikh”, written in the 14th century. Information about the Katagans living in the Balkh region (Northern Afghanistan) is contained in the works of Burkhaniddinkhan Kushkekiy. In his works, Rashididdin calls the Katagans a Mongolian tribe; he notes that the Katagans are not a Mongolian, but a Turkic tribe, which is only called Mongolian. For example, Ch. Valikhanov, speaking about the Elder Zhuz of the Kazakhs, notes that the main clan of Katagans came from one of its branches, from the second - Uysuna, from the third - Kangli. It is these Katagans that he attributes to the composition of the Dashti of the Kipchak Uzbeks. The scientist continues his thought that the Katagans are the most ancient people living in the south of Central Asia. IN early XVII V. they formed the main supporting force of the ruler of Tashkent, Tursunkhan, and in the middle of the 17th century. one part of them became part of the Uzbek people, and the other part of the Kazakh tribe Chanishkli. Researchers associate the appearance of the Katagans among the Uzbek people with the following tragic event: in 1628, the Kazakh Khan Ishim killed the ruler of Tashkent, Tursunkhan, defeated and exterminated the Katagans, who constituted the latter’s main force. Some of the Katagans became part of the Kangli tribe under the name Chanishkli, the rest fled to the southwest of the Syr Darya and joined the Uzbeks. Magidovich believes that the Katagan Uzbeks have family relations with some groups of Kyrgyz. About one clan of Kyrgyz-Katagans, the Sayoks, Magidovich writes: “The clan of Kyrgyz-Katagans living in the northeast of Afghanistan considers itself to be the Sayoks. If we can determine their direct relationship with the Afghan and Bukhara Uzbeks-Katagans, it will be confirmed that this is one of the many ancient tribes, as well as the tribes known in China under the name “Se”, among the Greeks and Persians under the name “Sak”. During the time of the Ashtarkhanids, Northern Afghanistan was given to the Katagans as an ulus.

At the beginning of the 17th century, during the reign of Mahmudbiy from the Katagan clan in Balkh and Badakhshan, this region began to be called the land of the Katagans. Thus, the Katagans lived over a very large territory - Central Asia, Northern. Afghanistan, Eastern Türkiye, and are one of the many Turkic ethnic groups. The Katagans of Kunduz and Tashkurgan were considered the descendants of 16 sons, the Besh Bola group was divided into the following clans: Kesamir, Dzung, Katagan, Lukhan, Tas, Munas. Munas were divided into: chuchagar, chechka, yugul, sirug, temuz, burka, berja. Chegun consisted of clans: murdad, basuz, sir-i katagan, churag, juduba, katagan kurasi, murad sheikh, adzhigun, kin, kudagun, sevenz. The Katagans speak the Kipchak and Karluk-Chigil dialects of the Uzbek language, as evidenced by a number of ethnolinguistic studies. By the beginning of the 20th century. Uzbek-Katagans have well preserved their ethnic name and ethnographic features. To this day, entire villages of Katagans can be found in Surkhandarya and Kashkadarya. The population census of 1926 indicates that 1,190 Katagans live in the east of Mount Kuhitang, 2,695 in the middle reaches of the Sherabad Darya, 665 in the upper reaches of the Sherabad Darya, and 1,055 Katagans on the right bank of the Surkhandarya. They also lived in the Kashkadriya steppe, in the Zarafshan oasis, Khorezm, Fergana Valley, Chinaz, Tashkent oasis. Currently, the names of the places of residence of the Katagans have switched to the names of settlements in the form of ethnotoponyms. For example, in the Shakhrisabz, Kasan districts of the Kashkadarya region, Samarkand, Khorezm regions there are villages, mahalla guzars called Katagan. In Namangan, the remains of the ancient settlement of Katagan Sarai have been preserved. One of the 12 gates of Tashkent was called Katagan. In the southern regions of the republic, only ethnic names were preserved, but under the influence of general ethnic processes, ethnographic features became part of the cultural values ​​and customs of the Uzbek people.

UZ AND A3

Uz and Az (Oz) are tribes that took part in the formation of the Uzbek people. There are conflicting opinions regarding their ethnogenesis. Thus, M. Ermatov explains that the terms “uz” and “az” are the names of one people. He believes that the name “Uzbek” comes from these terms. Based on this interpretation, scientist R. Ageeva connected the ethnic name “Uzbek” with the name of the Khan of the Golden Horde Uzbek, who lived in the first half of the 14th century: “According to some researchers, the name Uzbek (as well as the ethnic name “Uzbek”) came from the names of the people “Uz”, “Oz”, which were once called that in Central Asia.” According to K. Shaniyazov, each of the Uz and Az tribes was a separate nationality. First, about the bonds. In the VI-VII centuries. ties were part of the Western Turkic Khaganate, and in the 8th century - part of the Turkesh Khanate. In the 60s VIII century, or more precisely in 766, the basins of the Chu and Ili rivers were occupied by the Karluks, who subjugated most of the forces. From that time on, the Karluks participated in the formation of the Uzbek clan. The other part of the Uzes, which did not submit to the Karluks, moved to the Syr Darya, mainly to the deserts on the left bank. It was at this time (8th century) that a union of the Oguz (Guz) tribe was created on the banks of the Syr Darya and in the deserts in the southwest and north of the Aral Sea. Later, in the 9th century. The Oghuz state was created. All tribes living in this territory, including the Uzes, were enslaved by the Oguzes. A significant part of the Uzes, who did not submit to the Oguzes, retreated and settled in the northwestern territory of the Aral Sea. The other part of the Uzes remained to live on the banks of the Syr Darya, separated from their fellow tribesmen who retreated to the west. Some groups of Uzes who remained to live on the banks of the Syr Darya began to lead a sedentary lifestyle, creating cities and large villages. They named some of them after themselves. For example, a city located between the left bank of the Syrdarya (between the city of Signak and the village of Barchinlikent) and in the west, the Yaik (Ural) River was called Uzkend. It survived until the 13th century. Two mounds in the middle reaches of the Syrdarya are called Ishki Uzkend and Kirgi Uzkend and Lake-Uz. One of the cities, located in the upper reaches of the Syrdarya (in the Fergana Valley), at the beginning of the Middle Ages was called Uzkend (now Uzgan). In the mountainous regions in the north of the Fergana Valley in the 8th-10th centuries. (maybe even earlier) the Uzbek ethnic group must have lived, which subsequently switched to a sedentary lifestyle. Uzes, who moved to the northwestern territories of the Aral Sea, in the middle of the 9th century. located between the rivers Emba and Uil. The Kangli and Bizhanak (Pecheneg) tribes lived there, and in the northeast, the Kipchak and Kimak tribes. The bulk of the Uzes still live on the territory of Uzbekistan, and have retained their ethnic name (Uzes). They are mainly located in the villages of Kharduri, Taloktepa, Shurabozor, Utamali, Khushaholi, Maylijar and other villages of the Karshi steppe. Some Uze groups live on the territory of the Navoi region and the Ulus farm of the Kattakurgan region.

The Az ethnic group also actively participated in the formation of the Uzbek people. Their ancestors lived in the foothills of the Altai and Sayan mountains, on Tuva territory and were part of the Tele tribal union. In 709, one of the Turkic khans, Magilan, captured the lands of the Azovs, and in 716, his brother Kultegin dealt them a crushing blow. After this, the Azov ethnic group lost its independence, and they split into several groups. One group left their territory and settled in the Chui Valley. These basics are mentioned in the works. Ibn Khurdodbek and Gardiz (XI century). According to information given in the sources, the Az, who settled in the Chui Valley, became part of the Turgesh tribal union. V. Bartold classifies the Azovs as Azgish, which are an offshoot of the Turgesh. In 766, the Karluks occupied the Semirechye region, including the valley of the Chui River. Some of the Azes submitted to the Karluks and remained on these lands, the other part moved to the lower reaches of the Syr Darya, the desert near the Aral Sea. One of the groups of Azes remained in their ancient homeland, in the foothills of the Altai and Sayan mountains. Under the name az, tert as (turt az), deti az (etti az) they are still preserved as part of such Altai peoples as the Altai-Kizhi Teleuts, Telechi and other Turkic ethnic groups of this region. The term az (and in the form oz, uz) is found in the names of localities and rivers of the Altai and Yenisei. The Az (Oz, Az Sarai) ethnicity has survived to this day and lives in the Samarkand and Kashkadarya regions, retaining its ethnic name. Based on all the above data, it can be argued that Uz and Az (Oz) are the ethnic names of two different tribes, the remains of which have survived to this day.

NAYMAN

Naimans (from Mongolian naiman “eight”) are a medieval Mongolian people. Currently, the Naimans are known among the Mongols, Kazakhs, Karakallpaks, Kyrgyz, Nogais and Uzbeks. One of L. Gumilev’s versions is the origin of the Mongol-speaking Karakitai, who, having moved to Western Mongolia, after the fall of the Liao dynasty, formed an alliance of clans or tribes of the Naiman: the Khitans were an eight-tribal people, and the word “naima” means “eight” in Mongolian. When encountering the Keraits and Mongols, the Naiman explained themselves perfectly to them, which speaks of their Mongol-speaking ability. Mongol-speaking Naiman nomads came to Altai in the second half of the 12th century. together with the Khitans, rather as part of the Khitans, the comrades-in-arms of Elyu Dashi. The first reliable information about the Naimans comes from Rashid ad-Din (13th century), who describes them as follows: “These tribes (Naimans) were nomadic, some lived in very mountainous areas, and some in the plains. The places where they sat, as mentioned, are as follows: Great (Eke) Altai, Karakorum, where Ogedei-kaan, in the plain there, built a majestic palace, mountains: Elui Siras and Kok Irdysh (Blue Irtysh) mountains lying between that river and the region of the Kirghiz and adjoining the borders of that country, to the areas of the lands of Mongolia, to the region in which He Khan lived. The range of the Naiman extended almost throughout Central Asia, from Balkhash and Altai to the territory of modern Mongolia and China. In the 8th century in Chinese history, the Naiman are mentioned as a tribe living south of Lake Baikal. After the formation of the Karakitai state, the Naimans were part of it, but after the death of Yelu Dashi they gained independence. In the 12th century. The Naiman confederation, along with the Kereits and Merkits, was a large Central Asian state association. The Naimans were one of the most powerful nomadic tribes in Mongolia. Many Naimans became part of the Chagatai ulus. Groups of Naimans were noted by sources in Transoxiana already in the 14th century. Some served in Tamerlane's army. Among the emirs of Amir Timur were Naimans: Timur Khoja, Latifallah, Ak Buga, Ali Tutak and Saadat. During the campaigns of Timur, part of the Naimans, together with the Argyns, occupied the territory from the Ishim River in the southwest to Karatal and west to the Nura (Aristov) River. Some Naiman clans became part of the Uzbek people. According to researchers, at the beginning of the twentieth century, the Naiman Uzbeks divided themselves into 17 clans: Pulatchi, Ilanli, Kushtamgali, Karanaiman, Cossack Naiman, Burunsav, Kozayakli Naiman, Karaguk, Agran, Mamay, Sakzil, Chumchukli, Sadirbek, Ukresh Naiman, Zhagarbayli, Baganali , baltali naiman. In the Andijan region of Uzbekistan there is the village of Naiman.

USUNI

Wusun nomadic (Turkic-speaking tribe that lived in ancient times in the north of modern Xinjiang, and then moved to the territory of Semirechye in the Hunnic era. The history of the Wusuns can be traced back to the 3rd century BC. According to the descriptions of the Chinese, the Wusuns were of medium height and had white skin , blue eyes and red hair. Anthropologists define their racial type as Caucasian. Regarding the ethnicity of the Wusuns, researchers talk about their Turkic origin. P.Pelliot and L.Ηambis determined the common origin of the ancient Wusuns with the Sary-Usuns of the Kyrgyz, Uzbek Wushuns and Uishuns, and the Uysyns of the Kazakhs. Due to strife with the Yuezhi, the Usuns moved to the lands of the Saka-Tigrahauda in Semirechye in 160 BC. In the 1st century BC, their number reached 630 thousand people. The main territory of the Usuns was located in Ili Valley, and the western border ran along the Chui and Talas rivers, where the Usuns bordered on Kangyuy. In the east they had a common border with the Huns, and in the south their possessions bordered on Fergana. The Usuns spoke the ancient Turkic language. The capital of the Wusuns, Chuguchen (Kyzyl Angar), was located on the banks of Issyk-Kul (now the village of Kyzyl-Suu, the center of the Jeti-Oguz region of Kyrgyzstan). The Wusun state was divided into three parts: eastern, western, central. The Wusuns fought wars with the Kangyu and Huns for pastures, and had extensive diplomatic and family ties with China. Wusun society reached the level of statehood. Sources mention the city of Wusun. Sedentary Usuns lived in permanent dwellings built of mud brick and stone, while nomadic ones lived in yurts. The Usuns bred mainly horses and sheep. Private property extended not only to livestock, but also to land. The Usuns, who had 4-5 thousand horses, were considered the richest. Chinese sources characterize the Wusun as nomads. The Usuns developed deposits of lead, copper, tin, and gold. Sickles, knives, swords, daggers, and arrowheads were made from iron. A striking monument to the Wusun jewelry art was the Kargaly diadem, found in the Kargaly Gorge, not far from Almaty, dating back to the 1st century. BC-II century AD

BARLAS

Timur ibn Taragay Barlas (1336-1405) amir of Movarounnahr (1370-1405) from the Barlas clan.
Barlas, Barlos, (Mongolian Barulas) is one of the famous tribes of Mongolian origin that participated in the campaigns of Genghis Khan. There is also a mention of barlas in the Secret History (“Secret History of the Mongols”) and in the Altan Debter (“Golden Book”), excerpts from which were cited by Rashid ad-Din. In his opinion, the Barlas clan comes from the Borjigin clan, whose founder was Bodonchara. From Bodonchar, who was born, according to the Mongolian historian H. Perlee, in 970, the family record of “Altan Urug” (Golden Tree), which gave Genghis Khan to the Mongols and the whole world, is traced. The son of Khachi Kulyuk was Khaidu (Rashid ad-Din called Khaidu the son of Dutum Manen) from whom Genghis Khan descended. The son of Khachiu-Barulatai, from him, as well as the sons of Khachula Eke Barula and Uchugan Barula, came the Barulas clan.
A secret story. Chapter “Mongolian everyday collection.” Section I. “Genealogy and childhood of Temujin (Genghis Khan).” Paragraph § 46. Khachiu's son's name was Barulatai. He was big in stature and eager to eat. His family was called Barulas. The sons of Khachula also formed the Barulas clan. The ethnonym Barlos has been known since the time of Genghis Khan. Rashid ad-Din writes that the four thousand army that Genghis Khan allocated to his son Chagatai consisted, in particular, of the Barlas and that, like the Jalairs, they were originally a Mongol tribe called Barulos, which translated from Mongolian means “thick, strong” . It also meant “commander, leader, brave warrior” and was associated with the military courage of the tribe. Initially they inhabited the territory of modern Mongolia. According to ethnographer B. Karmysheva, the Barlas were one of the early and powerful Turkic tribes that became part of the Uzbeks. In most sources, the Barlas are interpreted as a tribe that was Turkified in the second half of the 13th century and by the 14th century, already fully spoke the Turkic Chagatai (Old Uzbek) language. Some of them moved to the oases of Central Asia after 1266. They were mainly located on the territory of Kesh (modern Shakhrisabz region of Uzbekistan).

The Barlases reached the pinnacle of power under the reign of Temur (1370-1405) and the Timurids (1405-1507) in Transoxiana and Khorasan. Timur himself was from the Barlas clan and during his campaigns he relied on the Barlas military leaders, although various clans and tribes were represented in his army. Before the rise of Temur, the Barlas were an impoverished tribe of the tribal nobility of the Mongol nomads. Under the patronage of Temur, barlas began to spread to other regions. At the end of the 15th century, part of the Barlas, together with Babur, after the defeat of his Dashti troops by the Kipchak Uzbeks, went to the North. India. In the middle of the 18th century. Biy of the Mangits, Muhammad Rakhimbiy resettled about 20 thousand Barlas families in the territories of Samarkand and Shakhrisabz. By the beginning of the 20th century. There were few of them left in Transoxiana, many were assimilated or moved to Afghanistan, Pakistan and the North. India. They were divided into the following genera: talibbachcha, kozybachcha, polatbachcha, akhsakbachcha, nematbachcha, shashbachcha, kata kalchopizi, maida kalchopizi, jatta. In the southern regions of Uzbekistan live two clans of barlas - Oltibaccia and Kalhofizi. In the 1920 census, the bulk of the Barlas of the Samarkand region was recorded in the Karatepa, Magiano-Farab, and Penjikent volosts in the amount of 3002 people. In 1924, 7,501 Uzbek Barlas lived in the former Hisar Bey and 468 Uzbek Barlas lived in the former Denau Bey. In 1926, there were 710 Barlas in Upper Kashkadarya and they lived in the villages of Sayot, Khasantepa, Ommagon, Toshkalok, Ayokchi, Khonaka, Taragai. In these villages lived such tribes as Tolibbachcha, Kazibachcha, Nematbachcha. Currently, the ethnic names of Barlas have been preserved in Samarkand and Kashkadarya regions, but in other regions of Uzbekistan the name Barlos is found only in the form of an ethnotoponym, for example, the village of Barlas in the Sariasi district of Surkhandarya region. A small group of Katagans in the village of Katagan, Kashkadarya region, calls themselves Barlas, and their place of residence is called Barlostup. The Barlas dialect is intermediate between Karluk-Chigil and Kipchak, i.e. as a separate type of adverb of the Uzbek language. The Barlas for the most part were Turkified and assimilated into the Uzbek ethnic group, being its ethnographic group. Famous barlas: Temur is a Central Asian conqueror who played a significant role in the history of Central, South and Western Asia, the Caucasus, the Volga region and Rus', an outstanding commander, emir (1370-1405). Founder of the Timurid empire and dynasty, with its capital in Samarkand. Mirza Ulugbek Guragan is the ruler of the Timurid state, the grandson of Temur, an outstanding astronomer and astrologer. Babur-Chagatai and Indian ruler, commander, founder of the Mughal state (1526) in India, poet and writer.

KARLUK

Karluks (Uzbek: qorluqlar) are a nomadic Turkic tribe that lived in Central Asia in the 8th-15th centuries. Initially, the Karluk tribal union consisted of three large tribes, among which the most numerous was the Chigil tribe. Chinese sources list some other Karluk tribes: Moulo (Bulak), Chisy (Chigil) and Tashi (Tashlyk). The capital was located near the modern village of Koilyk, Almaty region. Since 960, the Karluks professed Islam. In 742, the Uighurs, Karluks and Basmyls united and destroyed the Eastern Turkic Khaganate. In the famous battle for Turkestan between the Arabs (Caliphate) and the Chinese (Tang Dynasty) on the Talas River (751), the Karluks, going over to the Arabs, decided the outcome of the battle. These lands later became part of the Karluk Kaganate (766-940), which was then replaced by the Karakhanid state (940-1210). In 1211, the ruler of Almalyk, Buzar Arslankhan, who had previously served the Kara-Kitai and Naimans, as well as the Fergana Karluks of Kadarmelik, voluntarily submitted to Genghis Khan. The Karluk dialect (Chagatai language in Mongol times, 1220-1390) formed the basis of the modern Uzbek (in Transoxiana) and Uyghur (in East Turkestan) languages. In the second half of the 19th and early 20th centuries, part of the Karluks, who became part of the Uzbek people, lived in the territory of modern Kashkadarya, Bukhara and Surkhandarya regions of Uzbekistan. Uzbek-Karluks are clearly representatives of the Caucasoid race of the Central Asian interfluve. Among them there are also representatives of the Iranian-Afghan race.

JALAIR

Jalair is a union of tribes that lived on the banks of the Onon in the 12th century. According to the historical chronicle of Rashid ad-Din “Jami at Tawarikh” (XIV century), the Jalairs belonged to the Darlekin Mongols (“Mongols in general”), in contrast to the Nirun Mongols (the Mongols themselves). They began to be considered Mongols after the creation of the Mongolian state. “Their appearance and language are similar to the appearance and language of the Mongols.” The Jalairs were divided into ten branches: Jat, Tukaraun, Kunksout, Kumsaut, Uyat, Nilkan, Kurkin, Tulangit (Dulankit), Turi, Shankut - numbering about 70 thousand families. Ethnographer N.A. Aristov, based on an analysis of the generic names of the Jalair tribe, came to the conclusion about its mixed Turkic-Mongolian origin. He considered the Jalairs to be a very ancient tribe on the grounds that it includes genera and subgenera, many of which have been known for a very long time. In the second half of the 13th century. groups of jalairs moved to the oases of the Central Asian interfluve. In the middle of the 14th century. each large tribe in Transoxiana had its own destiny. The Jalairs lived in the region of Khojent and others. The Jalairs participated in the ethnogenesis of the Kazakh, Karakalpak and Uzbek peoples. In the early 1870s, the Uzbek Jalairs lived in the Zerafshan valley on both banks of the Ak Darya, and only at Khatyrchi they reached the right bank of the Kara Darya. According to them, they descended from one ancestor - Sarkhan ata. The Jalairs of the Samarkand region were divided into two sections: kalchils and balgals. They were predominantly farmers. They lived in 34 villages along with other tribes. In total there were 3.5 thousand people.

LOKAYIANS

The Lokais or Lakais are one of the largest Dashtikipchak Uzbek tribes, inhabiting the southern territories of Tajikistan, Uzbekistan and northern Afghanistan. The Lokais were the third largest Uzbek tribe in Eastern Bukhara - in 1924 they numbered 25,400 people. Before the revolution there were more of them, this tribe especially suffered from the Basmachi, since they actively participated in the movement. The Lokais are one of the most militant ethnic groups in the region. Ibragimbek’s troops, who fought in southern Tajikistan against Soviet power until 1937, were staffed by Lokais. Currently, there are 162,560 Lokais. According to the 2010 census of Tajikistan, the number of Lokais in the country was 65,555 people. Researchers considered the Lokais to be one of the clans of Dashtikipchak Uzbeks who came to the southern regions of modern Tajikistan at the beginning of the 16th century. together with Shaybani Khan. Ethnographic study of the Lokais conducted by B. Karmysheva in 1945-50. made it possible to establish that they are typical representatives of Uzbeks of Dashtikipchak origin, who most clearly preserved the features of the steppe people in their culture. Among the ethnonyms of Uzbek tribes there are very few coincidences with Lokai genonyms. Perhaps this is explained by the fact that the Lokais, compared to other Uzbeks, were made up of a slightly different group of Dashtikipchak tribes, in particular the Argyns, who were almost not represented in other Uzbek tribes. The Lokais had the most similar ethnonyms with the Kazakhs, in particular with the tribes Argyn, Naiman, Kerey, Kipchak, which were part of the Middle Zhuz. According to B. Karmysheva, the Lokais stood out among other Uzbeks by the closeness of their culture to the Kazakhs. These observations were confirmed by anthropological and dialectological studies. It turned out that among the descendants of other Uzbek groups of Dashtikipchak origin, the Lokais are distinguished by their Mongoloid character and in this respect are close to the Kazakhs, while their dialect is characterized by a much greater proximity to the Kazakh and Karakalpak languages ​​than the dialects of the other Dzhok groups of Uzbeks. These features may indicate that the Lokais moved to Movarounnahr later than the other Uzbek tribes. The legends of the Lokais themselves, recorded by B. Karmysheva in the 40s, say that they were originally one of 16 divisions of the Uzbek Katagan tribe and lived in Balkh. Under ruler Mahmudkhan (at the end of the 17th century) they moved to Hissar. Dr. Lord cites the genealogy of the Katagan tribe, which he extracted from written documents presumably from the late 17th to early 18th centuries. In it, the Lokaians are listed as one of the 16 divisions (Urug) of the Katagan tribe. The famous local Kurbashi Ibrahimbek, nicknamed Napoleon.

KURAMINTS (KURAMA)

Kuramins (Uzbek qurama; lit. - made up of different parts) are an ethnographic group of Uzbeks, formed from various Uzbek and partially Kazakh tribes and clans. By origin, they are sedentary steppe inhabitants, living mainly in areas that share the habitat of nomads and the Sarts themselves, living along the Angren River in the Akhangaran Valley of the Tashkent region. Kuramins also live in some villages of the Andijan region. In the anthropological type of part of the Kuram and some features of life, there are similarities with the Kazakhs and Kyrgyz. They are speakers of the Kurama dialect of the Uzbek language, which is close in content and morphology to Kazakh and, to a lesser extent, to Kyrgyz speech; now this dialect is almost lost. The origin of the Kurama tribe explains its self-name, which means united mixed. According to historiographic data, in the outskirts of ancient settlements such as Tunken (now Dukent), Abrlyk or Sablyk (now Oblik), Tila (now Telov), as well as others located on the coast of the Angren River, Turkic tribes roamed, and in the settlements themselves, mainly Sarts and impoverished nomads forced to switch to a sedentary lifestyle. As a result of such rapid assimilation of sedentary steppe Turkic-speaking tribes with the Sarts in a closed valley, a mixture occurred, where the sedentary steppe people played a dominant role, which introduced steppe elements into their life and language. This assimilation, where the steppe people played a dominant role, is strikingly different from the assimilation processes that took place in other parts of modern Uzbekistan early XIX V. where the Sartovian and Iranian origins prevailed over the steppe and partly Turkic elements. The Kuramins, judging by the name of the people (Kurama in Turkic - collected) consist of unrelated clans: Katagans, Durmen-Barlas, Barshalyks, Mangitays, Mogoltays, Kungrads (Baisun Kungrads), Kipchaks, Tarakts, Altai-Karpyks, Nogayls. According to other sources, there are 5 clans among the Kurama: Teleu, Jalair, Tama, Tarakly, Dzhagalbayly.

SART

Sarts (Uzbek sartlar) is the general name for some population groups who lived in Central Asia in the 18th-19th centuries. According to TSB, before the October Revolution of 1917, the name “Sart” in relation to settled Uzbeks and partly lowland Tajiks was used mainly by Kyrgyz and Kazakhs. The original settled population of Central Asia, which became part of the modern Uzbeks. The name sart in the form “sartaul” or “sartakty” was first found in Mongolian and Tibetan sources from the 11th century. inhabitants of Turkestan, later Muslims in general. The word is believed to be derived from Sanskrit meaning merchant. Apparently, the greater spread of this term occurred after the campaigns of Genghis Khan, since in the official Mongolian chronicles the state of the Khorezmshahs was called the country of the Sartauls. Although in fact, this name does not appear at all in local sources of the Khorezmshah state. Instead, such ethnic names as Kangly, Turk, Yagma, Karluk, Turkmen are used. In the form of “Sart”, the ethnic name appears only in the 16th century in the works of Navoi and Babur, in which the local Tajik population of Central Asia is called that way. In the 19th century, the name Sart was used by nomadic tribes to designate the sedentary population of Central Asia, regardless of origin. Residents identified themselves by the name of the area where they lived. The largest of them were the Tashkent, Kokand, Namangan, Khorezmians, as well as those who once inhabited the territory of the former Kokand Khanate. Director of the Institute of History of the Academy of Sciences of the Republic of Tajikistan R. Masov in the book “Tajiks: Repression and Assimilation” (2003) wrote that the Sarts are a “mixed people”, which arose from the merger of the Iranian-speaking population with Turkic-Mongolian newcomers, and the Sarts had much more admixture of Tajik blood more. The unification of heterogeneous tribes under the name “Sarts” was caused by the need to separate some nomadic Kyrgyz, Kazakhs, Karakalpaks and the population leading a sedentary lifestyle and without tribal affiliation. The Turkmens used the name Tat to designate a settled population without tribal affiliation. In the Kokand Khanate, the term “sart” or “sartiya” was used in the meaning of “sedentary, urban resident” as opposed to the term “nomad”. Russian researchers of the mid-19th century put the same meaning into the concept of “sart”. Thus, L.N. Sobolev wrote: Sart is not a special tribe; both Uzbeks and Tajiks living in the city and engaged in trade are called Sart indifferently. This is a kind of philistinism, an estate, but not a tribe. L.F. Kostenko noted that the word “Sart” means the names of a type of life, occupation, in translation it means a person engaged in trade, a city dweller, a tradesman.
Anthropology of Sarts, Sarts are of average height (men on average - 1.69, women - 1.51 m); corpulence easily turns into obesity in them. Dark skin color, black hair, dark brown eyes, small beard. According to the cephalic index (85.39), as well as to the cranial index, they are true brachycephals. The Sart's skull is small, the forehead is medium, the eyebrows are arched and thick, the eyes are rarely located not in a straight line; the nose is straight, sometimes arched. The face is generally oval. Sometimes slightly prominent cheekbones, located at a slight angle of the eye and a large interorbital distance clearly indicate the presence of “Altai” blood, but in general “Iranian” blood takes over.
About the language of the Sarts, the encyclopedic dictionary of F.A. Brockhaus and I.A. Efron gives the following explanation: “The Sarts in appearance are very similar to the Tajiks, but unlike the latter, who live scattered among them and have retained their Persian language, the Sarts speak a special Turkic dialect , known as Sart Tili. At the beginning of the twentieth century, N. Sitnyakovsky wrote that the language of the Sarts of Fergana is “purely” Uzbek.

When conducting the first general population census of the Russian Empire in 1897, when distributing the population by native language and counties, the Sarts were counted separately from the Uzbeks, Karakalpaks, Kyrgyz-Kaisaks, Kashgars and Kipchaks.

In total, according to the 1897 census, there were 968,655 Sarts in the Russian Empire; for comparison, the number of Sarts exceeded the number of Uzbeks (726,534 people) and among other nationalities of the empire speaking Turkish-Tatar dialects (Turkic dialects) was the fourth largest, second only to the Kyrgyz-Kaisaks (4,084,139 people), Tatars (3,737,627) and Bashkirs (1,321,363). According to the encyclopedic dictionary of Brockhaus and Efron, the total number of Sarts reached 800 thousand people, accounting, according to data for 1880, 26% of the total population of Turkestan and 4.4% of its settled population. The word sart in relation to today's Uzbeks and Tajiks is most often used by their neighbors Karakalpaks, Kyrgyz, Kazakhs
Currently, the word sart can be used both as an insult and as a proud self-name. In the pre-revolutionary period, the Sarts were identified as a separate ethnic group and during the population census they were counted separately from other ethnic groups of Central Asia, including the Uzbeks. The famous Sart Yakubbek is the ruler of the state of Yetishar (“Seven City”) in East Turkestan. The creators of Chagatai literature, Babur and Alisher Navoi, in their written works noted the existence of the Sart people along with other peoples inhabiting the Central Asian region, but they did not consider themselves to be part of this ethnic group.

IRANIAN PEOPLES

Iranian peoples - group of peoples common origin, speaking Iranian languages ​​of the Aryan branch of the Indo-European family of languages. Currently distributed in Iran, Afghanistan, Tajikistan, Turkey, Pakistan, Iraq, Syria, Oman, Uzbekistan, China, Azerbaijan, Armenia, Georgia, Russia. The ethnonym "Iranians" comes from the historical name "Iran" (derived from the ancient Iranian-Aryan land). Ethnogenesis, the origin of Iranian-speaking peoples, is associated with the collapse of the Indo-Iranian continuum, which occurred approximately at the beginning of the 2nd millennium BC. on the former territory of the ancient Bactrian-Margian culture (Central Asia and Afghanistan). As a result, initially compact communities of Indo-Aryans, Mitannians and Iranians themselves appeared, which turned out to be separated by linguistic and geographical barriers.

From the end of the 2nd to the end of the 1st millennium BC. there is a wide expansion of Iranian-speaking tribes from the Central Asian region, as a result of which Iranians are settled in large areas of Eurasia from western China to Mesopotamia and from the Hindu Kush to the North. Black Sea region. By the end of the 1st millennium BC. Iranian peoples settled over vast territories that included the Iranian plateau, Central Asia, the Hindu Kush region up to the Indus, Xinjiang, Kazakhstan, the steppes north of the Caucasus and the Black Sea. Sedentary and semi-sedentary ancient Iranian peoples: ancient Persians, Medes, Parthians, Sagartians, Satagitians, Ares, Zarangians, Arachosians, Margians, Bactrians, Sogdians, Khorezmians. Nomadic Iranian peoples: Sakas, Sakas of Khotan (who became a sedentary people), Massagetae, Dahi, Parni, Scythians, Sarmatians, Iazyges, Roxolani, Alans, Hephthalites, Chionites. Disintegration starting from the 3rd century. AD Iranian-speaking nomads in the Eurasian steppes and its gradual assimilation by Turkic nomads and possibly Slavs. The expansion of first Middle Persian, and then its descendant New Persian language, throughout the entire space of Greater Iran and its assimilation of many local Iranian dialects. As a result, a vast Persian-Tajik community is formed from Hamadan to Fergana, speaking closely related dialects. Since the 10th century. The peoples of Movarounnahr and Khorasan speaking the Persian-Dari language call themselves “Tozik”, that is, Tajiks. Extensive, but far from complete, displacement of the Tajik language by Turkic dialects in Central Asia and northern Afghanistan and the formation of an Uzbek nation with strong sedentary Iranian traditions.
Modern Iranian peoples are Persians and Tajiks. IN eastern regions The Tajiks of Afghanistan gravitate toward the Tajiks of Tajikistan. Other modern Iranian peoples: Pashtuns (Afghans), Kurds, Balochis, Mazandarans, Gilans, Lurs, Bakhtiars, Hazaras (descendants of Mongol warriors), Charaimaks (discovers a Turkic substrate iliadstrate), Tats, Talysh, Ossetians, Yases, Bashkardi, Kumzari, Zaza , Gorani, Ormur, Parachi, Vanetsi, Ajams, Khuvala, Pamir peoples - a set of heterogeneous high-mountain ethnic groups (Shugnans, Rushans, Wakhans, Bartangs, Oroshors, Khufs, Sarykolts, Yazgulyams, Ishkashims, Sanglichs, Munjans, Yidga), Yaghnobis (their dialect relic of the Sogdian language).
Iranian culture had a great influence on the peoples of the Middle East, the Caucasus, South Asia, as well as Eurasian nomads and their descendants in various forms: in the form of the culture of Iranian-speaking nomads, the Achaemenid and Sassanid powers, or the Persian-Muslim culture. Interaction with other peoples of the Iranian region and the extensive assimilation of the Iranian-speaking population into new ethno-linguistic communities led to the penetration of many elements of Iranian culture into the traditions of non-Iranian-speaking peoples. The book “Avesto” mentions the peoples of Turkestan who fell under the rule of the Achaemenids and Sassanids. Among these peoples, the Tur (Hura) people are also mentioned. We can say that peoples under the general name “Turk” in ancient times lived in the territory called Turan. Abulkasym Firdavsiy’s book “Shahnameh” writes about the relations between Iran and Turan. The ethnogenesis of many Turkic-speaking peoples (Azerbaijanis, sedentary Turkmens, Uzbeks, Uighurs) took place on a significant Iranian substrate.

Tribal composition of the Kyrgyz in the late 15th and early 16th centuries
(according to Majmu al-Tawarikh)

Note: The names of tribes that complement the composition of associations according to legends of the 19th and 20th centuries are in italics. The basic tribal composition of the Kyrgyz did not change, gradually being replenished with separate small foreign groups that were subject to Kyrgyzization. For example: Kalmak, Kong(u)rat, Jetigen and others.
A significant number of tribal ethnonyms continued to remain in the bosom of three tribal formations, consisting of: 1. On Kanat (right wing): Sarybagysh, Bugu, Sayak, Solto, Zhediger, Tynymseyit, Monoldor, Bagysh, Baaryn, Basyz, Cherik, Zhoru, Beru, Bargy, Karabagysh, Tagai, Sary, Adyge (Adigine?), Mungush. From the end of the 15th century. and to this day it occupies the north and east of Kyrgyzstan. According to A. Tsaplisk, the Kanat consists of two groups: Adyge (Adigine?) and Tagai, which unites seven clans: Bugu, Sarybagysh, Solto, Sayak, Cherik, Chonbagysh (recorded in the Sol Kanat by official historiography), Basyz. According to Kyrgyz Soviet historiography, he kanat was formed from six groups: Adyge (Adigine?), Tagai (Bugu, Sarybagysh, Solto, Zhediger, Sayak), Mungush, Monoldor, Kara-Choro (Cherik, Bagysh, Baaryn), Kara-Bagysh .
2. Sol Kanat (left wing), which includes the tribes: Kushchu, Saruu, Munduz, Zhetider, Kytai, Chonbagysh, other tribes, Bassyz. According to A. Tsapliska, Sol Kanat was formed by three clans: Saruu, Kushchu, Munduz.
3. Ichkilik kanat, which unites the tribes Kipchak, Naiman, Teyit, Kesek, Tookesek, Kangy, Boston, Noigut, Dioioliyo (Doolos?).
Zones of settlement of Kyrgyz tribes: Buga was occupied southern shores Lake Issyk-Kul and the foothills of the Ili valley, near the Tekes River; Sarybagysh Kemin Valley and the north-west of Lake Issyk-Kul; Solto, Saruu, Kytai, Kushchu in the Chui Valley and Talas; Sayak on the shore of Lake Son-Kul, in Suusamyr and in Ketmen-Tyube; Monoldor and Cherik in the Central Tien Shan and eastern Turkestan; Adyge (Adigina?) in Alai and Pamir; Ichkilik Kanat (Teyity, Keseki), Kushchu, Munduz and Basyz in the west of the Fergana Valley; Mongush, Bagysh and Karabagysh in the east of the Fergana Valley.

Permanent address of this publication:
http://library.ua/m/articles/view/HISTORY-FORMATION-of-UZBEK-PEOPLE

Video for publication

Like

Like Love Haha Wow Sad Angry

From time immemorial, every nation has strived to know the history of its origin, its genealogy in seven generations. But for most ethnic groups, this knowledge is not scientific, but is mainly of a mythological nature. Thus, famous medieval historians of Central Asia begin the genealogy of their peoples with Adam and Eve, whose descendants are Christian and Muslim prophets. The most characteristic in this sense is the legend about the origin of the Uzbeks, recorded in the 19th century. talented ethnographer A. Divaev. This legend was passed down from generation to generation and was included in many historical works of Eastern authors, especially in the 18th-19th centuries. Thus, the wonderful Khiva historian Abulgazi almost completely conveys the Divaev version of this legend, connecting it with the history of the Khorezm khans.
Published in Turkestan Gazette
(No. 97 for 1900), this legend called “Tradition
on the origin of the Uzbeks" was translated from the manuscript
mullahs Kubey from the Kangli clan at the end of the 19th century. Basics
The content of this unique legend boils down to the following: “Uzbeks descended from the first prophets.” From
The Messenger of Allah came from the line of Prophet Ismail
Muhammad. However, it follows from the rivoyat that the Uzbeks
allegedly came from a tribe that is neither Arab nor
Doesn't understand Persian. According to Abubakr,
these were Turks who had just arrived from Turkestan, and this tribe was related to Kakhofa, the father
Abubakr. Thus, according to legend, the genealogy of the Uzbeks goes back to the Muslim prophets.
Further, the legend notes that the ancestors of the Turks were ninety-two people, and all of them were the sons of one father, namely Kakhofa. Then the children of the ninety-two representatives of the Turkic people mentioned in the legend are listed. At this time they owned a large number of livestock, on which tamgas were placed by the name of each clan (tribe). Each clan had its own saints, descended from ninety-two Uzbek clan branches, indicating who had a feast with whom and from which clan they came. Tamgas (and clans) began to bear the names of such historically famous tribes as Ming, Juz, Kyrk, Jalair, Kungrad, Algyn, Kipchak, Kenegez, Kyat, Khitai, Kangly, Katagan, Oguz, Arlay, Burkut, Mangyt, Mavgviy, Alaut , Mysk-Mer-ket, Kyrgyz, Kazak, Arab, Kadai, Turkmen, Durmen, Mitei, Tatar, Jambay, Uyghur, Sauran, etc. And then there is a long list of pirs - patrons of each clan (tribe). So, for example, Azret-Sheikh-Maslyakhit-din-Khojentsky comes from the Jalair clan, Kuleim-Sheikh - from the Durmen clan, Ak-Buri-ata - Kangly, Bak-shanish-Ata - Kipchak, Azret-Bagauddpn - Kereyt, Maubey- Sheikh Kungrad, Djilki-Ata - Naiman, Dzha-maletdin-Sheikh - Argyn, etc. The ancestor of the Uzbeks, according to legend, originates from the prophet Ibrahim (Abraham). The prophets who came from this tribe first spoke Arabic, then, when their representatives became sultans, the Uzbeks spoke the “Ajam” language, and after they began to speak the Turkic language, they began to be called not Uzbeks, but Turks.
At the conclusion of this one-of-a-kind legend that has come down to us from our ancestors, it is said: “When 92 people appeared to the prophet, peace be upon him, he said “uzi keldi,” i.e. “They came themselves” (voluntarily), and therefore the prophet called them “Uzbek”, in other words: he is his own master.”
There is not a single nation or nationality in the world that, during its history, has not mixed with other ethnic groups or ethnic groups. Each ethnic group is formed over centuries, being in constant communication with other ethnic groups, often moving from one territory to another, consolidating with other ethnic groups, sometimes entering it as part of a given community. As is known, for many centuries after the emergence of the state as an instrument of violence, various wars took place. Strong rulers defeated the weak and dominated them, as a result of which a mixture of different ethnic groups also occurred. Over the course of their long history, the Uzbek people suffered such a fate, having been repeatedly invaded by foreigners, finding themselves under alien ethnocultural influence, but at the same time retaining their ethnic identity and pride.

Where did the Uzbeks come from?

Anthropologically, the Uzbeks are a people of mixed origin, including both Caucasoid and Mongoloid components. Anthropologists classify Uzbeks as southern Caucasians of the Central Asian interfluve type.
The Uzbek population of cities and ancient agricultural oases has a relatively small admixture of Mongoloid features. The descendants of the former semi-nomadic Uzbeks, connected by their origin with the tribes that moved to the Central Asian interfluve in the 16th-17th centuries, are more Mongoloid. from the steppes of Kazakhstan.

From time immemorial, every nation has strived to know the history of its origin, its genealogy in seven generations. But for most ethnic groups, this knowledge is not scientific, but is mainly of a mythological nature. Thus, famous medieval historians of Central Asia begin the genealogy of their peoples with Adam and Eve, whose descendants are Christian and Muslim prophets. The most characteristic in this sense is the legend about the origin of the Uzbeks, recorded in the 19th century. talented ethnographer A. Divaev. This legend was passed down from generation to generation and was included in many historical works of Eastern authors, especially in the 18th-19th centuries. Thus, the remarkable Khiva historian Abulgazi almost completely conveys the Divaev version of this legend, connecting it with the history of the Khorezm khans.
Published in the "Turkestan Gazette" (No. 97 for 1900), this legend, entitled "The Legend of the Origin of the Uzbeks" was translated from the manuscript of Mullah Kubey from the Kangly clan at the end of the 19th century. The main content of this unique legend boils down to the following: "Uzbeks descended from the first prophets." The Messenger of Allah Muhammad came from the family of the Prophet Ismail. However, it follows from the rivoyat that the Uzbeks allegedly came from a tribe that did not understand either Arabic or Persian. According to Abubakr, these were Turks who only that they came from Turkestan, and this tribe is related to Kakhofa, the father of Abubakr. Thus, according to legend, the genealogy of the Uzbeks goes back to the Muslim prophets.
Further, the legend notes that the ancestors of the Turks were ninety-two people, and all of them were the sons of one father, namely Kakhofa. Then the children of the ninety-two representatives of the Turkic people mentioned in the legend are listed. At this time they owned a large number of livestock, on which tamgas were placed by the name of each clan (tribe). Each clan had its own saints, descended from ninety-two Uzbek clan branches, indicating who had a feast with whom and from which clan they came. Tamgas (and clans) began to bear the names of such historically famous tribes as Ming, Juz, Kyrk, Jalair, Kungrad, Algyn, Kipchak, Kenegez, Kyat, Khitai, Kangly, Katagan, Oguz, Arlay, Burkut, Mangyt, Mavgviy, Alaut , Mysk-Mer-ket, Kyrgyz, Kazak, Arab, Kadai, Turkmen, Durmen, Mitei, Tatar, Jambay, Uyghur, Sauran, etc. And then there is a long list of pirs - patrons of each clan (tribe). So, for example, Azret-Sheikh-Maslyakhit-din-Khojentsky comes from the Jalair clan, Kuleim-Sheikh - from the Durmen clan, Ak-Buri-ata - Kangly, Bak-shanish-Ata - Kipchak, Azret-Bagauddpn - Kereyt, Maubey- Sheikh Kungrad, Djilki-Ata - Naiman, Dzha-maletdin-Sheikh - Argyn, etc. The ancestor of the Uzbeks, according to legend, originates from the prophet Ibrahim (Abraham). The prophets who came from this tribe spoke first in Arabic, then, when their representatives became sultans, the Uzbeks spoke the Ajam language, and after they began to speak the Turkic language, they began to be called not Uzbeks, but Turks.
At the conclusion of this one-of-a-kind legend that has come down to us from our ancestors, it is said: “When 92 people came to the prophet, peace be upon him, he said “uzi keldi,” i.e. “they came on their own” (voluntarily), and therefore called them "Uzbek" prophet, in other words: his own master."
There is not a single nation or nationality in the world that, during its history, has not mixed with other ethnic groups or ethnic groups. Each ethnic group is formed over centuries, being in constant communication with other ethnic groups, often moving from one territory to another, consolidating with other ethnic groups, sometimes entering it as part of a given community. As is known, for many centuries after the emergence of the state as an instrument of violence, various wars took place. Strong rulers defeated the weak and dominated them, as a result of which a mixture of different ethnic groups also occurred. Over the course of their long history, the Uzbek people suffered such a fate, having been repeatedly invaded by foreigners, finding themselves under alien ethnocultural influence, but at the same time retaining their ethnic identity and pride.

There are many options for the origin of Uzbeks. Here's another way to look at this issue.

Quotes are given from the book "Shakarim Kudaiberdy-uly. Genealogy of the Turks, Kyrgyz, Kazakhs and Khan dynasties. - Alma-Ata: SP Dastan, 1990" with translation and notes by B.G. Kairbekova.

From... genealogies it is obvious that the Kazakhs descend from Yafs, the son of the prophet Nuh (Noah), from the people of Tukyu (in Chinese), i.e. Turks. Turk, as we already know, means “helmet”. After this, the Turkic people were called Hun or Gun. Najip Gasymbek claims that this name comes from the name of the river - Orkhon. In subsequent centuries the Turks were known by many names, but we are from the Uyghur branch. All known genealogies translate the word "Uighur" as "united, joined (to each other)." These people made up the taifa:

[Taifa (teip) is an ethnic group, as well as: clan, tribe, people. - B.K.]

Kyrgyz, Kanly, Kipchak, Argynot, Naiman, Kereyt, Doglat, Oysyn - i.e. our direct ancestors. Subsequently, Genghis Khan conquered all the Tatars and Mughals and divided the entire (tribal) people among his four sons. All the Tatars went to Genghis Khan's eldest son Jochi and his next brother Chagatai and began to be called the Jochi ulus and the Chagatai ulus. Then, when Khan Ozbek- a descendant of Jochi - converted to Islam, everyone who was in his ulus and our ancestors began to be called Ozbeks, and when Az-Zhanibek separated from Khan Nogai and our people followed him, we began to be called Kirghiz and Cossacks.

At the very beginning, I already said that there is no genealogy that would chronologically trace all the tribes from the prophet Adam to the present day. Even from Az-Zhanibek to the present day, there is both truthful and clearly fabulous information about our ancestors. Among them, we are interested, of course, in information that exactly corresponds to the above genealogical books. So:
... after the death of Jochi, the eldest son of Genghis Khan, Batu (son of Jochi) sat on the khan's throne instead. The Russians call him Batu. His other name is Sain Khan. After Batu, his brother Burge became khan.

 [Berke (1257-1266) - Golden Horde Khan (History of the KazSSR, vol. 2, p. 130). According to Rashid ad-Din, the beginning of the reign of Khan Berke was 652 AH. (1254-1255). See: Rashid ad-Din, Sat. Chronicles, vol. 2, M., 1960. P. 81. See also: History of the Mongolian People's Republic. P.144 - (1255-1266). - B.K.]

Even before Jochi, Turkic Kipchak tribes lived on Edil and Zhaik. Therefore, their land was called the Deshti-Kipchak Khanate. During the time of Burge Khan, this khanate was divided into three parts: the Golden Horde, the White Horde and the Blue Horde.

 [Altan Orda, Ak-Orda, Kok-Orda. - B.K.]

The Golden Horde, to which all others were subordinate, was ruled by Burge Khan. The Khan of the White Horde was Jochi's son Shayban. Khan of the Blue Horde is the son of Jochi Tokai-Temir. Our Abilmansur Ablai is a descendant of Tokay-Temir. The aforementioned Burge Khan converted to Islam and began to be called Bereke Khan. Tokay-Temir followed his brother’s example, also becoming a believer. In place of Burge Khan as Khagan

 [Here: senior khan, i.e. ruler over the khans of the White and Blue Hordes. - B.K.]

Tokai-Temir's son Munke becomes, then his brother Toktogu. Khan replaced him Ozbek, son of Togrol, son of Batu's Mentemir. This happened in 1301. Khan Ozbek was a Muslim and converted his entire people to the Muslim faith. Since then, our people have not changed their faith and are still Muslim. Hence the expression among the people: “our faith comes from Ozbek remained." After the name of this khan, the entire ulus of Jochi began to be called ozbekamiuzbek ).
Headquarters of the Khan of the Golden Horde (

 [Dynasty of Khans of the Golden Horde:
Batu (1227-1255)- the first ruler of the Golden Horde - the state of the Jochids with the capital of Sarai-Batu (near modern Astrakhan), later the capital was moved to Sarai-Berke (above Sarai-Batu on the Volga). History of the KazSSR, vol. 2, p. 127. And further the years of reign of the khans of the Golden Horde are given according to this source: p.130.
Berke (1257-1266).
Mengu-Timur (1266-1280).
Uzbek Khan (1312-1342).
Janibek (1342-1357).

Dynasty of Khans of the Kok (Blue) Horde according to Ghaffari.
Tokhta, son of Kurbukuy, son of the Horde, son of Jochi.
Toghrul, son of Tokhta. Died in 727 AH. (1326/27).
Uzbek, son of Toghrul.
Janibek, son Uzbek .
Berdibek, son of Janibek.

Dynasty of Khans of the Ak (White) Horde according to Ghaffari.
Tuda-Munke, son of Nokai, son of Kuli, son of the Horde.
Sasy-Buka, son of Nukai. Died in 720 AH. (1320/21).
Erzen, son of Sasa-Buka. Died in 745 AH. (1344/45).
Mubarek Khoja, son of Erzen.
Urus Khan, son of Chimtai. Died in 778 AH. (1376/77)
Toktakiya, son of Urus Khan. (Died in 778 - History of the KazSSR, vol. 2, p. 167).
Timur-Melik, son of Urus Khan. Killed in 778 AH.
Toktamysh, son of Tui-Khoja-oglan. Died in 807 AH. (1404/05).
Nuzi-oglan, son of Urus Khan.
Timur-Kutlug, son of Timur-Melik. Died in 802 AH. (1399-1400).
Shadibek. Died in 811 AH. (1408/09).
Fulad Khan. Died in 811 AH. (Son of Timur-Kutluk - Pulat. History of the KazSSR, vol. 2... P. 153-154)
Timur, son of Shadibek. Died in 813 AH. (1410/11).
Toktamysh, son of Timur-Kutlug.
Jalal ad-din, son of Kuizi (Koychirak-oglan), son of Urus Khan. Killed in 831 AH. (1427/28).
Mohammed Sultan, son of Timur, son of Kutlug-Timur.
Kasim Khan, son of Seyidak Khan, son of Janibek, son of Berdi Khan.
Khaknazar, son of Kasim Khan.

See V.G. Tiesenshausen. Sat. materials related to the history of the Golden Horde. T.II. M.-L., 1941. P.210

Years of Khans' reign:
Chimtai - 1344-1361
Urus Khan- 1361-1376/77
Timur-Melik - 1376-1379
Toktamysh - 1380-1395
Barack - 1423/24 - 1248
Kasym- 1511-1518 (or 1523)
Haqq Nazar - 1538-1580