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American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 12  Pages: 01-07 

SJIF IMPACT FACTOR  (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
Publisher: Oscar Publishing Services 

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ABSTRACT 

This article deals with rituals and traditions related to ancient religious beliefs, texts related to the archaic layer of 

sacred characters related to ancient mythology. 

 

KEYWORDS 

Ritual, goddess, religious belief, sacred mythological imagination, tradition, patroness, cult. 

  

INTRODUCTION

The scientific analysis of ceremonies and customs 

related to the ancient religious beliefs in the traditional 

lifestyle of the Uzbek people will help to identify the 

oldest layers of the imagination of the peoples living in 

this region about the external world and nature, the 

first religious beliefs of the ancient ancestors. allows to 

observe his religious views, thinking and ideology. In 

the texts of the archaic layer of sacral (latin "sacralis"-

holy) characters in Uzbek folk prose, which are directly 

related to ancient mythology, the worldview, 

thoughts, views of our ancestors who lived in the past, 

nature and society , religious views and beliefs are 

  Research Article 

 

SOME COMMENTS ON RITUALS ASSOCIATED WITH BELIEFS 
 

Submission Date: December 07, 2022, Accepted Date:  December 13, 2022,  

Published Date: December 17, 2022  

Crossref doi: https://doi.org/10.37547/ajps/Volume02Issue12-01 

 

 

Rizoeva Mehriniso Abduazizovna 
Docent, Doctor Of Philosophy (Phd) In Philological Sciences, Navoi State Pedagogical Institute, Uzbekistan 

  

 

Journal Website: 

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com/index.php/ajps 

Copyright: Original 

content from this work 

may be used under the 

terms of the creative 

commons attributes 

4.0 licence. 

 

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Volume 02 Issue 12-2022 2 

                 

 
 

   
  
 

American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 12  Pages: 01-07 

SJIF IMPACT FACTOR  (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
Publisher: Oscar Publishing Services 

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reflected. Although most of the traditions of the 

traditional way of life of our people have been 

forgotten, it has been confirmed that they have been 

living as customs and traditions in the form of Islam or 

in harmony with it. It is advisable to carry out special 

studies to define a clear border between Islamic 

customs and rituals and customs characteristic of 

ancient religious beliefs. On the one hand, this 

indicates that the national customs and traditions of 

our people have a long historical basis, on the other 

hand, researching the traces of traditions and values is 

one of the important problems of today. creative 

experience was accumulated, especially M.S. 

Andreyev[1], Ye.V. Antonova[2], O.V. Gorshunova [3],           

G.P. Snesarev[4], V.Y. Basilov[5], Levi Strauss[6], O.P. 

Valyanskaya[7],R.M. Mustafina[8], O.Murodov [9] 

have put forward serious scientific views in this regard. 

M.S. Andreyev's "Central Asian version of Cinderella 

(Sandrillons)", published in 1927, and O.A. Sukhareva's 

[10] works devoted to the study of Muslim saints and 

sanctified female images, attempted to systematize 

information about the culture of the peoples of Central 

Asia. In the researches of the well-known folklorist G.P. 

Snesarev[11], the beliefs and customs of the Khorezm 

Uzbeks, the cult of Saint Anbar, the most famous 

mother in Khorezm, and the agrarian, family-

household, funeral rites of the religious life of the 

Khorezm people are focused on. The review also 

analyzed the elements of the cult of fertility, the sacred 

Anbar Mother and other patron cults as a special part 

of the rituals with a certain autonomy. 

According to Russian ethnographer M.S. Andreyev 

[12], there is information about the depiction of female 

deities in the form of birds in ancient times. B. 

Sarimsakov [13], M. Jorayev [14], U. Jumanazarov [15], 

J. Eshonqul [16], S.Mirzayeva[17], A.Ashirov[18], 

D.Orayeva[19], O.Kayumov [20] researches put 

forward serious scientific views. It is known that each 

ceremony has its own characteristics and character. In 

some regions of Central Asia, collective ceremonies 

and gatherings held with the participation of women 

are mainly dedicated to patron women's cults. 

According to historical sources, Bibiseshanba is a 

symbol of the goddess by its origin, and its roots go 

back to the goddess Anakhita (Nahid), who was 

widespread in Central Asia and the Middle East before 

the arrival of Islam. Anakhita was considered the 

goddess of agriculture and animal husbandry, fertility 

and singing, and it was believed that people and 

animals, birds and all animals were subject to her 

power. In this way, she became the image of Bibi 

mushkul kushad, that is, the Mother who frees a 

person from any problem. 

According to the Russian ethnologist O. 

Gorshunova[21], Bibiseshanba (Lady Tuesday) is the 

name of the goddess pir, i.e., the legendary patroness 

of women, Momo, who is the object of worship of 

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Volume 02 Issue 12-2022 3 

                 

 
 

   
  
 

American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 12  Pages: 01-07 

SJIF IMPACT FACTOR  (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
Publisher: Oscar Publishing Services 

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believing women in the Muslim religion. liq. Some 

authors consider the images of "Bibimushkulkushod" 

and "Bibiseshanba" to be inextricably linked with the 

teaching of Sufism - Muhammad Bahauddin 

Naqshband, and consider them to be guardians of the 

family hearth. According to the well-known 

ethnographer O.A. Sukhareva[22], since the "Muslim 

mythology" of Bibiseshanba and Bibimushkulkushad is 

based on pre-Muslim beliefs, these two cults of women 

were assimilated into the Islamic religion and raised to 

the level of saints. Today, Mushkulkushad and Bibi 

Seshanba rituals have been preserved among people 

living in many regions of Uzbekistan. This ceremony is 

common among many Turkic peoples. She was known 

as Bibi Seyshanba in Turkestan, Peishenbe-kari or 

Parshamba Fairy in Turkey, Bibi-Khur and Bibi Noor in 

Iran, Bibi Risinda, Bibi Charkhi in Afghanistan, and Bibi-

Seyshanba among the Uighurs. 

Rituals are taught mainly in order to ease the problem 

among women, to help pregnant women safely hold 

their children when the work does not go well, when 

there is no match for a girl or a boy. Also, Bibiseshanba 

is a symbol of family happiness in the mythology of the 

Uzbek and Tajik peoples and is considered the patron 

of spinners and tailors[23]. The word "Tuesday" in his 

name indicates the day of the week named after him. 

From time immemorial, weavers used to give away a 

certain part of their earnings by organizing a party in 

honor of their ancestors - Bibiseshanba, as well as 

"renewing their hands" [24]. Since Bibiseshanba is 

considered the patron saint of weaving women among 

the people, it is strictly forbidden for women to spin 

yarn on the day of the ceremony. A legend similar to 

the Western European Cinderella tale goes back to the 

cult of the hearth, in which Mother Tuesday helps a 

poor girl in the guise of an old woman. The story of Bibi-

Sheshanba is told over a ceremonial table, attended 

only by women. Bibi Seshanba (Mother Tuesday) 

ceremony is usually held on Tuesdays in different 

regions of our country. The "Bibiseshanba" ceremony 

held in the Zarafshan village has its own ethnic-local 

characteristics. According to the story "Bibiseshanba", 

an orphan girl was humiliated by her stepmother. Every 

day, the stepmother gave cotton to the girl's hand and 

told her to spin the cotton and graze the cow. On the 

day of her twenty-first birthday, the stepmother gave 

the girl a lot of pain. One day, while the girl was going 

to feed her cow and spin cotton, the cow escaped into 

a cave. The girl followed her cow into the cave, and she 

saw a luminous mother sitting in the cave. Then the girl 

greeted mom. The grandmother greeted the girl and 

asked her how she was doing. The girl sadly told Bibi 

about her life and the pains in her broken heart. Then 

Bibi says: "I will bless you, your problems will be eased, 

and you will keep me away one by one at all times." The 

girl visits her aunt often. One day, the girl wanted to go 

to the wedding of one of the elders of the city where 

she lives. Because the girl was in trouble, Bibi reached 

out to heaven and gave her clothes from heaven. The 

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Volume 02 Issue 12-2022 4 

                 

 
 

   
  
 

American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 12  Pages: 01-07 

SJIF IMPACT FACTOR  (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
Publisher: Oscar Publishing Services 

Servi 

son of the y family says that he will marry whoever 

matches this kavush. Kovush matches the girl and the 

boy marries the girl. Bequeathing to the bride: your 

work has become pleasure, your hardship has become 

a state, remember me, pray for my rights, prepare food 

and tell this story. Bibiseshanba ceremony is usually 

performed before marriage of girls to ensure the 

welfare of their family[25]. In some regions, this 

ceremony is also held on the days after the wedding. 

During the ceremony, flour, two candles, two or four 

loaves of bread, umoch oshi (doughy food), 7 chalpaks 

(mules) are fried in oil in front of the otinoyi (who reads 

the history of the ceremony). thinly sliced, boiled and 

cooked holvaitar. Umoch oshi, which is prepared as a 

ritual dish, is mainly prepared by women only on 

Tuesdays and Wednesdays. A woman who wants to 

perform the Bibiseshanba ceremony wraps her face 

with a white scarf and goes around seven houses 

(without crossing the threshold) carrying a cup (bowl) 

of flour. According to research, women hid their 

bride's faces to protect them from prying eyes and 

water. From time immemorial, the people of the East 

had a special attitude to the threshold, which was 

considered the border between them and the whole 

world. For this purpose, the owners of the houses who 

held the ceremony also followed this tradition, that is, 

they did not cross the threshold of the house. While 

preparing for the ceremony, the people of Karmana do 

not ask their neighbors for flour, but they place plates 

with flour in the four corners of their houses. As a rule, 

the dough of the ritual food is thickened with water (in 

some regions, basil is added). According to 

informants[26], the presence of flour in the ritual food 

is explained by the angels' preference for floury foods 

(therefore, the souls receive the food intended for 

them). One of the main symbols of the Bibisesanba 

ceremony is the supra. Supra - special (usually leather), 

on which the flour is sifted. It is spread on the ground 

three times and sewn with the back to married women 

and guests in general. The ceremony is usually 

performed with the participation of three or four 

women. For the first time, supra is opened for wishes 

of success, luck and happiness. Mother Bibisheshanba 

is asked for protection and opening the way for the 

second time. The third time, this action is carried out by 

the housewife, she turns to Bibi for help in achieving 

her dreams and goals and solving all her problems. 

Only widows and unmarried girls sit around the spread 

Supra under the leadership of the otinoyi, and then the 

ritual food is served. One of the main conditions of the 

ceremony is to prepare treats only for widows and 

unmarried girls. In this case, it is strictly forbidden for 

married women and men to eat food, especially for a 

man to taste the ritual food. According to informants, 

people who taste the goodies brought from the house 

where the ceremony took place may suffer (colic, sore 

eyes). 

    It is believed that a person who has not been at home 

for a long time can taste the ritual food. In our opinion, 

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Volume 02 Issue 12-2022 5 

                 

 
 

   
  
 

American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 12  Pages: 01-07 

SJIF IMPACT FACTOR  (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
Publisher: Oscar Publishing Services 

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the participation of widows in the ceremony is 

considered as a help in a difficult matter. In Karmana, it 

is believed that the number of participants in the 

Bibisesanba ceremony is not limited, but the number of 

widows should be odd (three or five people). The main 

part of the ceremony begins after the first dish is 

weighed. In the past, old women used to light candles 

on the Supra to start narrations and instructions, but 

today, candles are lit only during narrations, and it is 

customary to extinguish them while reading the 

Qur'an. Then umoch soup is eaten on the table, and 

sweets are distributed to the participants of the 

ceremony. To maintain well-being at home, a little 

water is poured into the bottom of the bowl, then 

shaken a little and poured in four directions. The priest 

who conducted the ceremony wore a white scarf and 

gave bread. Participants of the ceremony who have a 

daughter will be given chavati. Then the supra is spread 

again and collected three times, after which the 

housewife puts it on her head and takes seven steps. 

Women ask: "Where are you going?" to the question: - 

"To the wedding", he answered and put the money on 

the bank. The money on the bank cannot be used 

immediately. "Bibi Suprasi" needs to spend some time 

on the platform. There are also opinions that 

sometimes turning to the spirit of Bibi Sheshanba for 

help is a form of polytheism. In our opinion, the vitality 

of this ceremony is explained by its direct connection 

with Sufism and its colorful interpretation by the 

otinoyi during the ceremony. 

    From the above opinions, it can be concluded that 

this ceremony is a form of collective communication 

between women, it is aimed at solving family 

problems, and therefore it gives them a certain 

spiritual satisfaction. we're convinced that looks 

matter. 

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Volume 02 Issue 12-2022 6 

                 

 
 

   
  
 

American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 12  Pages: 01-07 

SJIF IMPACT FACTOR  (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
Publisher: Oscar Publishing Services 

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Volume 02 Issue 12-2022 7 

                 

 
 

   
  
 

American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 12  Pages: 01-07 

SJIF IMPACT FACTOR  (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
Publisher: Oscar Publishing Services 

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25. Materials of the dissertation's folklore expedition. 

Navoi region, Karmana district. Informant: Zainab 

Bakhshi Boychayeva. 59 years old, with secondary 

education. Recorded in August 2019. 

 

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