Sightseeings of Khiva - Английский язык - Презентации

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Sightseeings of Khiva

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Sightseeings of Khiva www.arxiv.uz

Khiva, one of the most noteworthy of the cities and towns of Central Asia, is situated on the left bank of the Amu-Darya in the southern part of the modern region of Khorezm in Uzbekistan. It is a unique monument town, completely preserved in the cultural style of the region. In 1967 it was proclaimed a town-reserve and since 1990 one part of Khiva — the Ichan-kala — was recognized by UNESCO as an historical monument of world significance. Khiva is a district population center. According to N. Muravieva, «As many as 3,000 houses were there and as many as 10,000 people lived» there at the beginning of the nineteenth century. According to Q.I. Danilevski, «In the middle of the last century, the population of Khiva did not exceed 4000 men and women.» At the beginning of this century about 20

The town is located in the southwestern part of the Khorezm oasis and is very close to the Kara-Kum desert. Fertile land in the suburbs and the town itself receives water from the ancient Palvan-Qazavat canal, which flows through the entire southern part of the district. The climate is continental; winter is temperately cold and is not snowy, summer is hot and dry. There are a number of lakes that receive water that escapes in the lower reaches of the irrigation systems near the town. Flora and fauna, protected and rationally consumed by the local population, are very rich in the Khiva district as well as in the whole region. The population of modern Khiva is ethnically homogenous; people who call themselves Uzbeks constitute 95.5% of the total population. Russians, Tatars, Koreans, Kazak

Typically, after the formation of the Khiva khanate, the population of Khorezm, as well as people of Khiva, all called themselves Khorezmians. Only European people, especially by Russian people, in general, used the name Khiva. It was not by chance that, in 1920, after the overthrow of the Khan of Khiva, the newly empowered people restored the ancient name to the Khorezmian Republic, while preserving Khiva as its capital. Ties with surrounding tribes and peoples, the constant flow of migration through the Khorezm oasis, and the numerous stranger-conquerors who constantly intruded through the centuries, influenced the ethnic structure and culture of Khorezmians, the people of Khiva. But the indigenous population of Khorezm, including Khiva, staunchly preserved original features of the cultu

According to research data gathered by anthropologists and ethnologists at Tashkent State University in Khiva, the population of Ichan-kala is European by race, with an insignificant mixture of Mongolian traits. The rural population differs from town dwellers in anthropological aspects. Probably, the ethnic-genetic and racial-genetic ties of the agricultural and trading population with surrounding semi-nomadic and nomadic Turkmen tribes, who had considerable European features, had significant influence. Anthropologists have concluded that the people of Khiva are very close to the Ferghana (Choost) Uzbeks in their racial characteristics. Anthropological data gathered in the Tazabagiab (in Khorezm) and Choost (in Ferghana) excavations indicate this. A.V. Oshanin, who did research on the twen

It is possible that there were already agricultural and town settlements in the Khiva district in the middle of the first millennium B.C. Archaeological excavations have revealed a number of cultural layers, corresponding to different chronological periods. Archaeologists have also managed to find traces of town dwellings, pieces of ceramic dishes, and other findings which definitely establish the time of a settlement in the lowest layer of Ichan- kala dating back to the fifth century B.C. — that is to say approximately 2500 years ago. Traces of human agricultural activity have also been found around the first settlement at Khiva. Similar scenes have been found near castles at Khazarasp, Bazarkala, and Khumbuztepa that are close to this place. www.arxiv.uz

From its earliest beginnings, the history of Khiva is closely connected with the history of the whole of Khorezm, rich in important political, social-economic and cultural events. Khorezm or Khvarazm (Land of the Sun) with its unique sites of ancient settlements is among the most ancient historical-cultural regions of Central Asia. Mot only written sources, but also numismatic and epigraphic monuments from the fifth — fourth centuries B.C. and the first - fourth centuries A.D. stands as proof. The name Khorezm in different transcriptions is met not only in the Holy Writ of the Zoroastrians, but also in Bekhistun inscriptions, in work of Qerodot, Gekatei Miletshi. Thus when the twenty-three provinces subjected to Darey (521-485 B.C.) were enumerated, the region of the Khorezmians, includin

Outlying settlements and towns, such as those at Khiva and Khazarasp, played a big role in providing contacts for the agricultural and cattle- breeding population, contributing to the urbanization of the country. At this period of time, well worked-out planning, fortification, and construction methods, typical for all of Khorezm and indicating state role in town planning, are distinctly observed. Open settlements with dwellings of the es-tate-khauli type are the distinctive feature of many of the fortresses of Khorezm throughout its history. A central canal that often lent its name to the town served many towns. Khazarasp was named for a canal; Shakhabad (Shavat) may have also got its name from a canal (or perhaps from title “Shakh's town”)- Khiva took water from a canal named Palvani

Kalta-minar culture dates from four or three thousand B.C., which is to say from the epoch of late Stone Age. Settlements of hunters and fishermen of late Stone Age, which were found along the vast territory (the ancient deltas of the Amu-Darya, the Uzboy, the low reaches of the Sir-Darya, and Inner Kizil-Kum), were inhabited by tribes of a common Kalta-minar ethno-cultural community. Djanbas-kala-4 is a significant monument of Kalta-minar culture. Here a cone-shaped dwelling with the area of about three hundred square meters, where a tribe community of 100-120 people lived, was excavated. They made their tools of stones and bones. Their food was mainly fish, the meat of wild boars and deer, and waterfowl. Food was cooked in pots made of clay without a potter's wheel, covered with a ri

The population of Tazabagiab settlements was cattle-breeders and carried on irrigated farming. Based on the findings regarding their material culture, the Tazabagiab people can be related to the cultures of Steppe Bronze of Europe and Asia. The characteristic of irrigated farming shows the influence of southern farming civilizations. Thus, the geographical conditions of the low reaches of the Amu-Darya with its fertile delta plain and accompanying open pastures were an important factor in the formation of an ethnically complex population which contained northern and Southern components. For example, the burial ground at Kokcha shows signs of Andronov, East Mediterranean and Indo-drav-id racial types. It was also in this period that the early system of religious conceptions characteristic o

The artifacts of the Kalta-minar and Tazabagiabs, especially in monuments of the late Stone Age, contain important data on the religious conceptions of the early farming tribes. Burial complexes, defined as sanctuaries, as well as evidence of anthropomorphic and zoomorphic pictures are informative. Carefully made terra-cotta figures, generally of women, which were found on the vast territory, were undoubtedly connected with some conception of magic. The most significant of these figures are the “Venuses of the Late Stone Age” — small sculptured figures of women that were evidently connected with the ancient cult of fertility and which appeared at the period of original maternity formation. The figures of animals that have been found prove the appearance of totemistic elements, which were s

Ethnographers have done much interesting work on the folklore and mythology of Khorezm. They have gathered numerous legends and identified more than one hundred and thirty sanctuaries (mazars) of pilgrimage, which played a large role in the cultural life of the local population of Khiva. Unique material has been gathered from the remains of domestic and burial sites on subjects including demonology and shamanism, magic, ceremonial rites, the role of the cult of fertility, the cult of saints, and conceptions of nature and animals, as well as on Zoroastrianism. Detailed studies of the written legends and traditions about Khiva saints has made it possible to understand the socio- ideological reasons behind the canonization of a whole number of ecclesiastical and temporal personages - poets,

Thank you for your attention!!! www.arxiv.uz

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