Subject: national cultural heritage of uzbekistan course paper theme: cultural heritage of uzbekistan the foundation of the third reneissance

1.2. Benefits of cultural heritage to the state and national economy
In the economic development of the modern world, the third sector plays an important role in the lives of different countries. In this regard, tourist-reaction services play an important role. The main purpose of this study was to analyze the potential of cultural and historical tourism resources of Kashkadarya region and to determine its regional characteristics. The conditions for the formation of tourism in Uzbekistan were analyzed. Attention was paid to the existing recreational potential and the efficiency of its use. Based on the research of scientists, the specificity of the classification of tourist and recreational resources has been identified. The potential of Kashkadarya region's tourist and recreational resources, which play a special role in the development of tourism in Uzbekistan, was analyzed as an example of material and cultural heritage in urban and rural areas. Kashkadarya region has a huge potential due to its cultural heritage and natural recreational potential.
Uzbekistan’s rich cultural heritage and growing tourism sectors face significant threats from natural and manmade hazards, including earthquakes, climate change–induced events, lack of proper heritage management and conservation, and recently even the effects of the COVID-19 pandemic. The country is aware of the necessity of strengthening measures and increasing capacity to promote their sustainable growth and resilient management.
In the 1980s, religious practice intensified and changed many aspects of Uzbek life, especially in the cities of the Fergana Valley and other places where devout Muslims gathered. This revival intensified the activities of religious schools, neighborhood mosques, religious denominations, and religious publishing houses, as well as the cultural life of the republic through the Islamic Awakening Party.
Over the centuries, great scholars, poets and writers have emerged from the territory of modern Uzbekistan, and their heritage has enriched the general culture of mankind. Al-Biruni, an 11th-century scholar and encyclopedist, created a number of geographical works on India, as well as extensive works on the natural and human sciences. In the 15th century, astronomer and mathematician Ulugbek founded the famous observatory in Samarkand. Ali Shir Navoi, a scholar, poet and writer who lived in the late 15th century, was a highly developed and talented artist and composer of Turkish literature.
The great writers of the early 20th century left the Navoi tradition in their own style, but continued to respect it in their literary history. During the Jadid period (1900-20), modern poets and prose writers included Abdalrauf Fitrat, Sadriddin Ayni, and Abdullah Qadiri, each speaking two languages, Uzbek and Tajik. All of these writers began as poets and later became a network to create many contemporary local plays, stories, and novels of Central Asia. Young poets Batu, Cholpan (Abdulhamid Sulaymon Yunus) and Elbek (Mashriq Yunus Ogli) created poems and rhyme schemes that are completely different from the long-established traditions of rhyme and rhyme schemes. offered. Fitrat is best known for his prose and poetic dialogues such as Munozara (1909; Munozara), Mahmudhoja Behbudi's Padarkush (1913; Patricit). Abdullah Qodiri became famous for his first Uzbek historical novel, Last Days (1922-26; Last Days), and Cholpon introduced new lyrics to his short poems. Hamza Hakim-Zoda Niyazi was also a playwright and poet in the early 20th century, and was later admired by the Soviet government for his simplified, classy plots and themes.
Most of these writers died violently either during the Russian Civil War or, more commonly, in Joseph Stalin’s purges of the 1930s. As a result, Uzbekistan’s intellectual and cultural life suffered trauma for decades to come. Only since independence have its finest modern authors regained posthumous recognition.
During the second half of the 20th century there was a great increase in the number of writers but not in the quality of the writing. Until the 1980s most Soviet Uzbek authors produced tendentious novels, plays, and verse in line with official Communist Party themes. Among the older generation of contemporary authors is Asqad Mukhtar (b. 1921), whose Socialist Realist novel Apä singillär (Sisters; original and translation published during the 1950s), has been translated into English and other languages. Mukhtar, along with others of his generation, effectively encouraged the creative efforts of younger Uzbek poets and authors, a group far less burdened than their elders by the sloganeering characteristic of Soviet “Socialist Realism.” Among these newer voices, Razzaq Abdurashid, Abduqahhar Ibrahim, Jamal Kamal, and Erkin Wahid, all born in the 1930s, and Rauf Parfi, Halima Khudayberdiy, Muhammad Ali, Sharaf Bashbek, Mamadali Mahmud, all born in the 1940s or later, stand out . Several of these new writers have contributed striking dramas and comedies to the theater of Uzbekistan. Privately organized drama and theater were very active in Samarkand, Margilan, Tashkent, and other cities before 1917. In the difficult economic situation of the 1990s, however, the loss of government subsidies led to a drastic decline in theatrical activity, and the cinema and television have further emptied the seats in legitimate theaters.
Musical tradition throughout southern Central Asia provides a distinctive classical form of composition in the great cycles of maqoms handed down from master performers to apprentices. Television and radio as well as concert halls offer maqom cycles in live performances.
Uzbekistan's cultural heritage includes magnificent monuments in the national architectural tradition: the mausoleum of the Sāmānid ruler Ismāʿīl I (9th and 10th centuries) in Bukhara, the great mosques and mausoleums of Samarkand, constructed in the 14th and 15th centuries, and many other fine tombs , mosques, palaces, and madrasahs. An interesting recent development is the reclamation, renovation, and reconsecration of many smaller old mosques, some very elegant though badly damaged; these had been relegated by communist authorities to serve as garages, storehouses, shops, slaughterhouses, or museums. Muslim rebuilders now accurately reconstruct these damaged buildings as part of a comprehensive drive to re-create the Islamic life suppressed by the deaths between 1920 and 1990.
Humans lived in what is now Uzbekistan as early as the Paleolithic Period (Old Stone Age), some 55,000 to 70,000 years ago. The great states of Bactria, Khwārezm, and Sogdiana emerged during the 1st millennium BCE in the fertile region around the Amu Darya, which served as a center of trade and cultural exchange on the Silk Road between East and West.
One great incoming human wave that did substantially change the demography of the region brought the ethnonym Uzbek to the heart of that territory. These Turkic-Mongol tribes came from northwestern Siberia, where they probably adopted the name Uzbek from the admired Muslim ruler of the Golden Horde, Öz Beg (Uzbek) Khan (reigned 1312–41). A descendant of Genghis Khan, Abūʾl-Khayr (Abū al-Khayr) at age 17 rose to the khanship of the Uzbek confederation in Siberia in 1428. During his 40-year reign, Abūʾl-Khayr Khan intervened either against or in support of several Central Asian Timurid princes and led the Uzbek tribes southeastward to the north bank of the Syr Darya. (See Timur; Timurid dynasty.) However, a number of Uzbek tribes broke away, adopting the name Kazakh, and fled east in the mid-1450s; their departure weakened the Uzbeks. Abūʾl-Khayr continued to lead the main Uzbek body until 1468, when he was killed as the Uzbek confederation was shattered in combat with invading Dzungars.
Recovering rapidly, the mounted Uzbek tribesmen regrouped, and in 1494–95 they conquered key portions of Transoxania (the region between the Amu Darya and the Syr Darya, roughly corresponding to modern Uzbekistan). The leader of those tribes, Abūʾl-Khayr’s grandson Muhammad Shaybānī Khan (reigned 1500–10), ejected the last Timurid sultans, Bābur and Ḥusayn Bayqara, from Samarkand and Herat, respectively. The Uzbeks occupied major cities, including Bukhara, Khiva, Samarkand, and Khujand, and moved their numerous tribes permanently into Mawaraunnahr, Khorāsān, and adjacent lands. Muḥammad Shaybānī established and gave his adopted name to the potent Shaybānid dynasty, which ruled from its capital, Bukhara, for a century.
While renowned as military commanders, several Shaybānid khans also gained wide recognition for their Sunni religious orthodoxy and as cultured patrons of the arts. Muḥammad Shaybānī, for example, was an accomplished poet and wrote pious tracts in the ornate Chagatai literary language. Monuments of architecture erected by the Uzbeks during the Shaybānid period further testify to the aesthetics of the dynasty’s rulers. In Bukhara, great well-endowed seminaries and mosques arose under royal patronage, as did many major buildings and bridges.