KARAKALPAK NATIONAL CUSTOMS

After each introduction the bride bows as a means of greeting. During the singing, there is a vessel on the floor and all the guests throw money into it, it is believed that this will bring happiness and prosperity. The wedding officiant sometimes sings comic congratulations, then the guests rejoice and laugh, after all, it is a wedding and it should be fun!

After the song congratulations, the boy removes the top white scarf from the bride's head with a beautiful movement and she remains under a transparent scarf. All the guests, when they want to see the bride's face, must put a gift, then they can lift the scarf and look. The girl is not supposed to look the guests straight in the eyes - it is impolite, she modestly looks down. When the guests' curiosity is satisfied, the mother-in-law comes up, carefully removes the scarf. Then she ties a scarf around the bride's head, kisses and hugs her. It is believed that the girl has been accepted into the house.

PREGNANCY (Nurimbetova G)

The Karakalpaks considered the beginning of pregnancy to be the appearance of a woman's addiction to some food product (zherik).

According to custom, no one could refuse a pregnant woman her whim in relation to food. Even a religious ban on any food could not be an obstacle to the whims of a pregnant woman. For example, Islam forbids eating wild boar meat, calling it unclean (haram), but according to our field data, many Karakalpak women at the beginning of pregnancy developed an addiction to the meat, liver, heart of the wild boar, and the "public" opinion did not condemn them for such whims.

This public disregard for Sharia law on food prohibitions apparently speaks of the antiquity of the custom of allowing pregnant women to eat the meat of any kind, of its appearance before Islam. For example, in the Karakalpak epic "Koblan", as already noted, the mother of the protagonist of the epic Boz-kempir was partial to the heart of a tiger at the beginning of pregnancy and her husband satisfied her whim. She baked the heart on charcoal and ate it half-cooked. This custom existed in some regions of Karakalpakstan until the end of the XIX century.

Signs: the beginning of pregnancy, in addition to "zheriki", there was also a woman's desire to eat sour. vomiting and other phenomena inherent in all women during this period.

The concept of "pregnant" was designated by the following terms: "etegi irkiliu", "ayagy auyrla-syu", "eki kabat", "zhukli".

The first two terms were more respectful in the designation of pregnant women.

Sometimes the woman turned to an experienced midwife, who determined whether the patient was actually pregnant. If this was confirmed, the midwife gave advice on how to behave, talked about prohibitions in behavior and in food. Sometimes she tried to determine the sex of the baby; The signs for this were as follows: the son lies on the right, the daughter on the left; when a daughter is pregnant, a

woman develops a thick heme rash on her face; In the case of the conception of a son, between the breasts, the cinques, etc.

The sex of the unborn child was sometimes determined by dreams So, for example, if in a dream the spouses saw an axe with a handle, then they were waiting for a son, and if without a hand, then a daughter; If they saw a knife in a dream, they predicted a son.

BELONGINGS.

According to the traditional rules of the Karakalpaks, a pregnant woman was not supposed to carry heavy work in the field. as it could, lead to the Breath of the fruit; She was also not allowed to go out alone at night, to fetch water at night, to be on the road at night, etc., for fear of the influence of evil spirits that could harm the pregnant woman and her fetus. The Karakalpaks believed that evil spirits (Albasli, Adzhine, Peri, etc.) could be encountered on the way in the form of a little girl or woman; Their favorite habitat was considered to be abandoned houses, water, and roads etc.

To protect against evil spirits, it was recommended that a pregnant woman wear various kinds of amulets (tumar); at night they did not leave her alone at home; a knife, bread, salt, etc. Pepper, onions, salt were hung on the wall of a house or yurt to protect against the evil eye or evil spirits, tying them together with one thread.

As amulets to prevent miscarriages, women wore white cowrie shells (tatran) at the end of their braids, an iron triangle with a metal fringe - "an shyk" - was sewn on the sleeveless (zhensiz) or its image was embroidered in the form of an ornament Regarding shells, the Karakalpaks had a saying: "tag taysada, tagdan taymaidy" (which roughly means: "although the shell slides, but protects from evil forces".

Similar facts of tying shells as a weapon by pregnant women can be found among the tadzhiks of the Zeravshan valley.

In the event that a woman became pregnant for the first time, wealthy people arranged a small feast on this occasion called "kursak toy".

Important types of prohibition for pregnant women were, firstly, prohibitions on the use of certain types of food, and secondly, a ban on pronouncing the names of relatives and parents of one's husband.

Thus, according to the Karakalpaks, a pregnant woman was not allowed to eat chicken meat, because otherwise the child would be born restless and at night would grunt like a chicken; she was also not allowed to eat hare meat. They believe from this the child will be born with a hare's lip (i.e., the upper lip will be forked; it was forbidden to eat the head of a sturgeon, since the child may salivate profusely from this, it is also forbidden to eat the meat of a gazelle (kiy and k), since the child may be born restless because of this; it is forbidden to eat camel meat, since after that the woman could, Like a camel carrying a baby 10-12 months

Similar beliefs. associated with the camel, used to be found among the Kyrgyz. For example, according to T. D. Bayalieva, a husband and wife should not eat camel meat without each other, especially if the wife was pregnant, since otherwise, like a willow, she would carry a child for 10-12 months.

The reasons for the prohibitions in food, apparently, used to have another explanation, later forgotten by the people. For example, in case of frequent miscarriages, or in case of delayed childbirth, women for magical purposes walked around the camel or passed under it. If there was no

camel, then they made a camel from reeds, clay, dough, hung cotton around its neck and childless women went around it or jumped over the scarecrow.

These ideas about the role of the camel in the healing of infertility may be connected with the fact that, according to I. Avdakushin, the Karakalpaks had five types of "recipes" for the "treatment" of infertility, and all of them featured camel hair

The veneration of the camel as a special animal that prevents miscarriage, delay in childbirth, etc., was obviously associated with the cult of fertility. The same was the attitude towards this animal among other peoples of Middle Asia.

Our assumption is confirmed by some archaeological data. For example, in Southern Uzbekistan, during the excavations of Balalyk-tepe, a camel figurine made of pink salt was found; according to L. I. Albaum, it had a cult significance and, apparently, was a symbol of fertility.

On the basis of field and literary data, G. P. Snesarev also associates the veneration of the camel with the culture of fertility and writes about it as a particularly revered animal; for example, he notes that the camel of the Uzbeks of Khorezm "is considered one of the purest animals in the sacred sense. Camels are referred to by the term "aralla r" (or aranglar), which in Khorezm is very broadly understood as both saints and angels, and in more archaic beliefs spirits, especially those who dwell in rivers and canals, controlling the currents.

A camel, like a bull, should not be beaten in any case (< < a camel cannot be beaten with anything, not even with your hand"). And also you can't scold him. Its wool should not be scattered everywhere, as it is special: it "drives away the skin".

CHILLE

It has already been noted above that the first forty days of the life of a child and his mother were considered the most dangerous for both him and his mother, since evil spirits, especially Albasly, Peri, and Jin, tried in every possible way to harm them during this period. This period was called chille by the Rakalpaks, as well as by other peoples of the Middle East. For the Karakalpaks, the word had a meaning.

Firstly, chille meant the first forty most dangerous and responsible days of a child and his mother. During this period, the first, third, seventh, and 40th days were especially noted and had some peculiarities; SECOND, as the name of a disease that appears in the form of an ulcer on the face of a newborn and which is considered to be the result of a violation of the prohibitions of chille, for example, during this period no one was allowed to bring raw meat into the house of a woman in childbirth, it was forbidden to attend funerals, it was forbidden to leave the child as a mother alone, etc.

As is known, during the period of forty, the mother and child were carefully protected by relatives and others: they were not left alone, the fire was not extinguished at night, the mother had the right to leave the house only accompanied by several women, etc.

Close relatives, women and girls were on duty near the woman in labor and the child, who should have protected the baby and his mother with their presence and actions.

In the first case, i.e. when a child had a chille sore, women and girls performed his ritual ceremony of incantations - "badik" - to "cure". To perform this rite, young women and girls of the village gathered, fried kuyrmash wheat in a cauldron and sat in a circle, in the center of which sat a mother with a newborn. A fire was lit in front of them, kuyrmash was placed in a bowl, after which ritual spells "badik" were sung collectively. After its performance, women and girls ran in different directions and after THEM poured out into the street kuyrmash to be eaten by birds.

The text of the ritual spell was as follows: "Damned badik.

Why are you persecuting?

You would have fallen into the depths of the earth.

He would stumble into the whirlpool and break his neck.

We moved, moved to the mountain.

We moved to the red flowers of the mountains.

If you don't find a place to stay there, I advise you,

Move to the respectable rich.

Badik, you are not fair

Oh my God, sit him down,

But if you do not relocate him, I will drive him out with a torch. We sat down, moved to the passing riverbed

Moved on to the rich living near the shores of the lakes,

If you do not find shelter there.

I advise you to move into a young lamb."

Look at the apple,

Keep up with the guy who eats it.

And if you leave him behind.

Then eat two hems of his robe

Badik goes beyond the mountains,

For high clouds.

O God, I would give it into my hands, I would give it to the exorcists,"

From the above text, it is clear that the term badik means both a spell against a disease and the disease itself, which is presented in the form of an animal or a person. The way of expelling it resembles the method of "healing" shamans - "koshchirnu". Similar methods of expelling the disease from the body of a newborn were among the Tajiks of the valley of the upper Zarafshan."

THE TRADITION OF PREPARING, SERVING, AND COLLECTING DISHES OF KARAKALPAK PEOPLE Turimbaeva M.

"The Karakalpak people traditionally welcome their guests by slaughtering livestock, preparing a feast with camel and chicken meat, and serving special dishes according to the guest's age and honor. Even if they don't have a suitable animal to slaughter, they will still serve boiled meat, placing the prized, tender bones and flavorful pieces on a plate for the guest."

The traditional practice in which a special dish called "BAS TABAQ" is served to respected individuals, such as knowledgeable, artistic people, elders, and valued friends. Typically, for guests, smaller livestock like sheep or goats are slaughtered.

In such cases, the "BAS TABAQ" includes cuts like the thigh, shoulder, two pieces of rib, two pieces of spine, and two pieces of the lower back. When large cattle are slaughtered, the feast served to guests includes half of the head and half of the thigh, along with fatty ribs. The head of the animal is specially reserved for the eldest guest or, according to the wishes of the honored guest, for another distinguished person.

The dish known as "Ortangi tabaq" follows the "BAS TABAQ" and includes cuts from the slaughtered sheep, such as the thigh, shoulder, two pieces of the hip bone, two pieces of the back, and two pieces of the ribs. This dish is typically served in places where relatives and guests have gathered, often shared among close family members and the women who accompany them.

The "Kiyew tabaq " (Groom's Dish) is a specially prepared dish characterized by its vibrant presentation. It is considered the highest honor dish served to grooms who are marrying or to grooms from that village. Typically, the Kiyew tabaq includes prestigious cuts such as the thigh, shoulder, lower back, or spine, showcasing the importance of the occasion.

The "Qiz tabaq" (Daughter's Dish) is a special honor dish prepared for girls. It typically includes prized cuts such as the jawbone with tongue, heart, and kidneys—pieces that are particularly enjoyed by girls. This dish symbolizes respect and celebration of the young women it is dedicated to.

"Sarqit tabaq" (Leftover Dish) is served to village elders and respected individuals who could not attend the wedding or gathering for specific reasons. It is also offered to close relatives and in-laws as a "gift" or "wedding leftovers" when they visit. This dish typically includes valuable cuts such as the thigh and lower back, reflecting the honor and appreciation for those receiving it.

THE TRADITION OF SERVING THE DISH OF KARAKALPAK PEOPLE

1.The main male figure, or the head of the household, should bring the dish. This signifies that "the house is not without a head," emphasizing the importance of leadership in the home.

2.The head of the animal should be brought with the snout facing forward, as the sheep's snout points forward. This gesture conveys the wish for the guest's journey to progress positively and successfully.

3.The forehead of the animal should be shaved, symbolizing that "may the four corners be equal," which represents balance and harmony in life.

4.The person presenting the head should cut off the right ear and offer it to the youngest person in the household. This is because the right ear is considered a symbol of good fortune for children. Additionally, a piece from the forehead should be offered to the eldest child in the household, representing the wish for them to become a leader in the future.

5.The head should be cleaned properly, with the teeth removed and the tongue thoroughly cleaned. Any remaining teeth would give a negative impression and signify disrespect towards the guest. In ancient times, if a guest held any grievances, they would often refuse to accept a head with teeth still intact. This custom allowed the guest to understand that they could discuss any issues with the host after the meal, seeking forgiveness and reconciling afterward.