Abstract:

Uzbekistan is currently undergoing a process of rethinking and re-reading the work of the Jadids; a new concept has emerged denoting the creation of cultural capital of the Post-Jadid period. The concept proposed by Doctor of Historical Sciences Elyor Karimov is called “Post-Jadidism,” because the repression carried out in Central Asia in 1937 did not end with this period. The remaining waves of this repression occurred in 1950-55, 1983-87. Moreover, the treasury of the founder of Jadidism, Makhmudhoja Behbudiy, occurs in 1919; the repressive nature of the death of Ibragim Muminov, an academician of the Academy of Sciences of the UzSSR, which rehabilitated the image of Amir Timur and returned his name to the Uzbek people during the colonial period, occurs in 1974. These facts show the continuous nature of the repressive policies of the Red Empire. In particular, the Kazakh intelligentsia went through these same processes, following the example of Academician Mukhtor Auezov and other scientists. There were many Central Asian families who survived this policy for generations. Using the example of the fate of the first cameraman, film director Sulaimon Khojaev and his son, academician, scholar Khamid Sulaimanov, one can see the tragedy of the era in which an entire generation of learned intellectuals was destroyed and persecuted by entire families. No less interesting is the fact that the main part of the intelligentsia followed the path of their destiny, consciously guessing about the future that awaited their fate. The cultural capital brought by the intelligentsia into the life of our peoples, who lived during the colonial period, played a kind of role as the foundation in which the culture of the period of independence still stands. And this pattern of history, when one generation is the creator of cultural values, despite the most difficult conditions of its period, and the next generation is the consumer of this fruit, has long been paid attention to by Western sociologists. Moreover, the concept of cultural capital is the main theme of the work of Pierre Bourdieu.

In societies such as the traditional society of Uzbekistan, especially as it happened in our history in the 20th century, the exchange of cultural values and their accumulation was carried out through a complex process, through social struggle.