MUALLIM |
УЧИТЕЛЬ | TEACHER
№6 | 2023
45
ANNOTATSIYA
Ushbu asboblarni o'rganish musiqa, asboblar va ularni yasash hunarmandchiligida o'zaro
bog'liq va ifodalangan turli xil o'ziga xosliklarning ifodasini tushunishga yordam beradi. Tadqiqot
cholg'u asboblari bilan bog'liq latifalar va xotiralar bilan to'ldiriladi,
bu mahalliy musiqiy ifodaga
qo'shimcha ma'no va kontekst beradi. Musiqa va cholg‘u asboblarining ma’nosi va ahamiyati ular
sodir bo‘lgan ijtimoiy va madaniy vaziyatlar hamda musiqachilar va ularning tomoshabinlari
tomonidan ularga xos bo‘lgan o‘ziga xos fazilatlar o‘rtasidagi o‘zaro bog‘liqlik bilan belgilanadi.
Kalit so'zlar:
musiqa, o'ziga xoslik, rubob, cholg'u.
The history of the Pamir rabbit is ambiguous - not a single written
source is known with
accurate information about the instrument's evolution. However, medieval petroglyphs found in the
area indicate that the rabbi appeared even before the Islamization of the region. Rock carvings of
rabbis in Langar village in Wakhan. Source: Tashbaev K., Kuinazarov M., Ranov V. and Zamashev
Z. (2001: 142). These petroglyphs are the only source currently available that testifies to the ancient
history of the instrument. So we are left to rely on the oral history of the rabbi's musicians and creators.
It consists of scattered tales and legends passed down by word of mouth, with the rare exception of a
few stories that can be found in written form. The most common legend links the creation of the rabbi
with Nassiri Khusraw (1004-1088). According to this legend, when he arrived at Jurm in Badakhshan,
Afghanistan, Khan Malik, whose sister had been ill for many years, ruled across the river at Barak.
Nasir cured her, but then there were rumors that she became pregnant. In anger, the Khan ordered the
arrest of the healer. When the Khan's men wanted to cross the bridge to catch the healer, the bridge
overturned, and the Khan and his men turned to stone. Nasiri Khosrow recreated their human form
and thus created another miracle. Only then did the khan realize that
he had made a mistake and
promised to serve Nasiri Khosrov for the rest of his life. He ordered the khan to make a rabbi out of
his horse's saddle and sing him.24 A somewhat modified version of this story can be found in the
book Bahr al-Akhbor, a manuscript edited and published in 1992 in Khorog.25
In addition to the
above story, there is also a legend that I was told by a musician named Holmamad, kasyda-khon or
mado-khon, and a master from Shugnan who makes rabbis. I met him in Khorog at the office of De
Pamiri Craft (an organization that works with artisans in GBAO) where he sold rabbits. According to
him, the rabbi was created at the same time that God created man. The history of the rabbi goes back
to the first man, Odam-i Safiullo [Adam]. When Olloh made the first man's body [Allah] from clay,
the angel Jabrail [Gabriel] was sent to Earth to instill a soul into the body. The soul resisted this, as it
was afraid to enter such a small, cramped space. Then, the angels were asked to create a rabbit and
play with it. As soon as the soul heard the hare sound, it calmed down and went inside the body.
Before that, however, Olloh-i ta'ollo [told] the soul that if it did not wish to remain inside forever, it
could leave at any moment. When the soul entered the body, it liked the inside and decided to stay.
Gabriel was asked to remind the soul that she promised Alloch that her stay in the body was
temporary. The angels played rabbit again and the soul left the body. This explains why people don't
live forever. Our souls arrived in this world along with the sounds of the rabbi and must also return.26
Such legends irritate many scholars who question their historical accuracy.27 However, these legends
are still passed down orally, and their popularity, as Devin DeVessey emphasizes that they “are of
great importance not so much because of their historical value, but because of their religiosity”, and
“they carry a symbol of rebirth and communal identity”28, defining the community in fundamental
religious terms.”29 Ethnographic notes about the Pamirs XX century.
The musical culture also
provides interesting stories from the region that demonstrate the importance of the rabbi in the Ismaili
culture of the Pamirs. Nurzhanov gives the following description, similar to Holmamad's story: “The
angel Jabrail cut off a tree branch, made a rabbi out of it and covered his head with horseskin, made
strings from sheep intestines and began to play. Enchanted by the music, the soul descended from the
mountains and entered the human body. “Nation” and “national identity” are socially constructed
terms that were created as political and cultural tools to serve ideological goals.41
After gaining
independence from the collapse of the Soviet Union and the ensuing bloody civil war,
Tajikistan
found itself in a situation where it was necessary to rally the people for state-building, which, in turn,