National Principles of Democracy in Uzbekistan

Mediterranean Journal of Basic and Applied Sciences (MJBAS)
Volume 5, Issue 3, Pages 131-135, July-September 2021
ISSN: 2581-5059 www.mjbas.com
131
National Principles of Democracy in Uzbekistan
Turdiyev Bexruz Sobirovich
A Doctor of Philosophy (PhD) in Philosophical Sciences, Bukhara State University, Bukhara City, Uzbekistan.
DOI: Under Assignment
Copyright: © 2021 Turdiyev Bexruz Sobirovich. This is an open access article distributed under the terms of the Creative Commons Attribution License,
which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited.
Article Received: 19 June 2021 Article Accepted: 24 August 2021 Article Published: 29 September 2021
1. Introduction
Democracy is the highest criterion by which a person expresses his freedom, equality, dreams and happy life since
the period of development, when the conscious life of members of society began in the history of mankind as a
whole. It is not only a political and legal reality in our lives, but also a high value associated with high spirituality,
cultural uplift, personal perfection, reflecting the moral and spiritual qualities of person.
Today, the universal aspects of democracy are recognized as a fundamental principle of world development,
representing a set of basic, universally recognized signs and characteristics inherent in democratic processes. Its
common aspects are to ensure the independence of peoples and states, to strengthen it, to establish relations
between states, to move from a strong state to a strong civil society, to develop it in line with modern requirements.
2. Literature Review
Today, the system of views on the form, content and role of democracy in human development is enriched and
refined in the process of increasing the experience of advanced statehood in the world, understanding the identity
and future of peoples. We can see the descriptions of such diverse general principles of democracy in the
interpretation of the following philosophers.
3. Main Part
Todd Landman, Professor and Vice Rector for Political Science, in charge of the Faculty of Social Sciences at the
University of Nottingham in his book Human Rights and Democracy, he dwells on the general laws of modern
democracy, arguing that “modern conceptions of democracy are based on the fundamental ideas of popular
sovereignty and collective decision-making in which rulers are in some way held to account by those over whom
they rule” [1]. In this definition, it is fair to mention that democracy must first and foremost take into account the
interests of the people, and the government must serve the public interest and serve their common interests in its
activities.
ABSTRACT
Democracy is not only a political and legal phenomenon, but also a high value associated with high spirituality, rich culture, personal maturity,
which determines the spiritual and moral condition of every citizen. If we compare Eastern and Western democracies, unlike its Western
democracies, the change of the world, of social life, begins first in man, in his spiritual world. This article provides a scientific analysis of the
specifics of Eastern democracy in the development of man, his spiritual world and the building of a democratic society.
Keywords: Democracy, Civil society, Identity, Sovereignty, People, Human rights, Values, Culture, Innovation, Rhetoric, Equality, Pluralism,
Civilization, Patriotism, Traditions, Spiritual heritage, Humanity, Alla (Creddle Song), Eastern code, Faith, Homeland, Integration.

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Philosopher Jean-Aime Raveloson, the Friedrich-Ebert-Stiftung’s national representative in Madagascar,
describes democracy as “To put it another way we can say that a government comes from the people; it is exercised
by the people, and for the purpose of the people’s own interests” [2].
Democracy, means living in accordance with universal law that protects the human rights and interests of the state
for all. Furthermore, the democratic system that exists in each country is shaped by the way of life formed on the
basis of the thinking, historical traditions and values of that nation.
German researcher Angelika Klein says “democracy is this - more than just a set of specific government
institutions; it rests upon a well understood group of values, attitudes, and practices – all of which may take
different forms and expressions among different cultures and societies around the world” [3].
In other words, at the heart of democracy is, first of all, human spirituality, its high moral and ethical image, the
culture of its democracy and the extent to which it can use its principles. It is a set of well-understood values,
relationships that can take different forms and expressions between different cultures and societies of the world.
Minoru Tsubogo, a Japanese scholar and professor at Waseda University, describes democracy as an innovative
form of governance in his comparative research on democracy in Germany and Japan: “Innovation in the
democratic system in this context refers to the enactment of innovative means of governance and policy formation
via initiatives, referendums, deliberations, and citizen activities, thereby strengthening the democratic process and
the democracy as a whole” [4]. Therefore, democracy is not an event that is built or transferred all at once. Perhaps
we can say that it is a constantly evolving reality. At the same time, it is formed and developed under the influence
of spiritual renewal and political change, and acquires a new meaning in the new era. So, proceeding from the
definition of Minoru Tsubogo, we can describe democracy as a process in which a person develops, becomes rich
in content and develops form.
Another Japanese scholar, Atsuko Geiger, argues that “On the broader issue of political rhetoric, while
“democracy” as a concept is commonly accepted as a vital part of Japanese politics and foreign policy, in foreign
policy speeches, politicians often use terms such as “universal values” or “shared values” when discussing
democracy” [5]. In the same sense, based on the above definition, we can say that democracy is the basis of
advanced experience and universal values accumulated by the developed nations of the world.
Wen Jiabao, a Chinese politician who served as the sixth prime minister of the State Council of the People’s
Republic of China and the head of the Chinese government, described democracy as follows: “Democracy, law,
freedom, human rights, equality, and fraternity are not characteristics unique to capitalism. They are the shared
fruits of civilization that have come into being in the history of the whole world and are among the values that
mankind has collectively pursued” [6]. Indeed, human rights and freedoms based on democracy, the rule of law,
the recognition of the rule of law, inter-ethnic tolerance and mutually beneficial cooperation, political pluralism,
and spiritual renewal are all integral parts of universal values.
Professor Nikolai Baranov, a Russian political scientist and doctor of political sciences, says: “democracy comes
from the people themselves, it is served by the people and for the interests of the people. The description of

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democracy as a “power for the people” implies a future in which democracy is understood as the goal of the state
through political and social action” [7]. So, in accordance with this definition, we will not be mistaken if we say
that democracy is a way of the future for the people and relying on its power, supporting the interests of the people.
In a book edited by Professor I. Yu. Jurgens, Chairman of the Board of the Institute for Modern Development, the
authors describe democracy as follows: “Of course, democracy, this is primarily the creation of state institutions
that existed and developed at the right time. Secondly, democracy is the rule of law that must be ensured. Thirdly,
the most important thing in a democracy is the responsibility of the government to those who elect it” [8].
Rightfully, the authors provide for the active participation, support and rule of law of the people in public
administration on the basis of three pillars of democracy, the direct or indirect participation of the people in it.
Therefore, it is fair to say that democracy is a phenomenon that rationally organizes the socio-political movement
aimed at improving the lives of the people. While Western democracy, which is recognized as a great achievement
of world civilization, is a collection of advanced practices, Eastern democracy is rich in ancient traditions and
values in the field of governance, its unique views and experiences reflect its distinctive features.
4. Theoretical Background
The following are the specific aspects of the peoples of Central Asia that unite them in their democratic
governance:
First, the peoples of Central Asia have a strong loyalty and respect for their homeland. In the East, the homeland
has long been considered sacred for everyone who realizes his identity. Every herb, a drop of water, and a handful
of soil is honored. It is our great and priceless treasure that cannot be exchanged for anything in the world [9]. In
the peoples of Central Asia, it is a sacred duty to love one’s homeland, to honor it, to be proud of it, to sacrifice
one’s happiness. If we look at the history of the peoples of the region, we can see the incarnation of a great
patriotism on the basis of the valiant actions carried out by Tomaris, Shirak, Spitamen, Muqanna, Jalaluddin
Manguberdi and many other ancestors on the basis of their loyalty to their native land, protecting it from the
enemies for their own sake, and its independence and prosperity.
Secondly, the greatness of the memory of the ancestors, the unconditional respect for the traditions, customs and
spiritual and cultural heritage left by them by the representatives of future generations. Understanding the rich
history of the people, preserving national values, respecting the heritage of our ancestors who have made a worthy
contribution to the civilization of world culture and its comprehensive development are of great importance in the
spiritual and moral enrichment and development of society.
The peoples of Central Asia have unique values, customs and traditions, rich and instructive historical memory,
unique scientific, cultural and spiritual heritage. The inculcation of feelings of family, parents, mahalla, kindness,
patriotism, dear to the peoples of the region, in the hearts and minds of the younger generation, was carried out in
harmony with the spiritual heritage left by their ancestors in the process of national democratic development. This
region has a rich spiritual heritage, which gave the world such great thinkers as Farabi, Ibn Sina, Beruni,
Khorezmi, Alisher Navai.

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Thirdly, sincerity, openness, hospitality and respect are the priorities of moral values in interpersonal
communication. The wonderful qualities of the peoples of Central Asia, such as humanity, purity of heart,
hospitality, kindness, have been ingrained in their blood for thousands of years and have taken a firm place in the
life of the people. Such high human qualities of the people serve the rise of social life, moral development.
In particular, such qualities as sincerity, purity of heart, openness are invaluable qualities of the peoples of the
region, which arise from the pursuit of goodness. On the basis of these qualities, the peoples of the region live by
honest labor, avoid greed and filth, be patient in any situation, always be kind and gentle in human relations, be
compassionate, honest and pious.
Also, the respect of children for parents is one of the distinctive features of Eastern democracy. In the East, the
children, from a young age, leaned on their father, listened to his mother’s Alla (Creddle song) and grew up at their
mercy. As the thinker Alisher Navai said, the mother was known as the moon and the father as the sun. Such
respect for parents is formed in the family [10].
Fourthly, the fact that the Eastern Code of Ethics, which has always been respected, preserves such moral norms as
modesty, timidity, perseverance, and humility. In Eastern democracy, moral education is multifaceted, in which a
person’s true humanity is measured by its simplicity, its faith and piety, and the predominance of feelings of honor
and modesty. After all, these qualities are valued in the East as a sign of spiritual beauty, perfection and glory.
In the east, people faith is considered in the desire of a person for high humanity, perfection at every moment. And
the basis of faith is considered to be in piety. In the peoples of the region, piety is the fear of Allah when doing
wrong, and abstaining from evil deeds. The God-fearing servant lives honestly in the family and society, will be
right, will not bribe, will not swear, will not deceive anyone, will not lie, will not betray people, country, and so on.
Shame is also a sign of faith [11].
Shame in the peoples of Central Asia, in the virtues of unassertiveness, reflects the ability of a person to protect
himself from inappropriate and bad behavior, his sense of shame.
This quality expresses a person’s responsibility to his conscience, his religion, for his wrongdoing. In the
spirituality of the peoples of Central Asia lies not only the concept of chastity, purity, but also the sense of
glorification of the person and his family, ancestors, honor, dignity and name of his homeland, the qualities of
non-repugnance.
It should be noted that in the moral values of the peoples of the region, the feelings of modesty, honor and
patriotism are highly valued, and they consider it a shame for their families, mahallas and lands to be discriminated
against by others. In the East, the protection of the honor of the family and the homeland has been valued as a
shining expression of the virtue of modesty.
5. Results
Thus, with the above distinct aspects of our national spirituality, Eastern democracy is drastically different from
Western democracy. In today’s integration process, the specific democratic values of the East are becoming more

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prominent. Through these aspects, Uzbekistan is evolving from a national revival to a national upsurge, a process
of renewal.
6. Conclusion
In conclusion, the development of democratic processes in Uzbekistan testifies to the changes in the worldview of
citizens, the growth of political and legal culture and the renewal of their spiritual image, as well as the support of
these processes by the Uzbek people. This process is a unique value, a high democratic reality.
Declarations
Source of Funding
This research did not receive any grant from funding agencies in the public, commercial, or not-for-profit sectors.
Competing Interests Statement
The author declares no competing financial, professional and personal interests.
Consent for publication
Author declares that he/she consented for the publication of this research work.
References
[1] Todd Landman, Human Rights and Democracy, London, Bloomsbury Academic, 2013, P.26.
[2] Jean-Aime Raveloson, What is democracy?, Antananarivo, KMF-CNOE & Nova Stella, 2008, P.4.
[3] Angelika Klein, Concepts and principles of democratic governance and accountability, Uganda, Konrad-
Adenauer-Stiftung, 2011, P.3.
[4] Minoru Tsubogo, The Role of Civil Society and Participatory Governance in Japanese Democracy, Japanese
political science review, 2 (2014), P.40.
[5] Atsuko Geiger, Japan’s support for democracy-related issues, Japan Center for Int. Exchange, 2019, P.13.
[6] Wen Jiabao in a 2005 press conference, cited in Yang Dali, China’s Long March to Freedom, Journal of
Democracy 18, No. 3, (July 2007): 61.
[7] Baranov N.A., Sovremennaya demokratiya: evolyutsionniy podxod, Sankt-Peterburg, BGTU, 2008, P.17.
[8] Yurgens I.YU., Demokratiya: razvitie Rossiyskoy modeli, Moskva EKONINFORM, 2008, P.15.
[9] Go’zal va betakrorimsan, muqaddas Vatanim, jonim senga fido, O’zbekistonim Ma’naviy hayot, 2, 2016, P.6.
[10] Umarov E., Abdullaev M., Ma’naviyat asoslari. T., Sharq, 2005, P.88.
[11] Ikramov Sh.T., Yuksak ma’naviyat va qonun ustuvorligi asosida yashash, elyurtga sadoqat, adolat, halollik
fazilatlarini va muomala madaniyatini kamol toptirish. T., O’zbekiston Respublikasi IIV Akademiyasi, 2014.
[12] Turdiyev Bexruz Sobirovich (2019), The role of national harmony in the Strategy of spiritual renewal,
Scientific Bulletin of Namangan State University, Vol. 1, 2019, Iss. 6, P. 229-233.
[13] Turdiyev Bexruz Sobirovich, Strategy of Renewal of National Spirituality of Uzbekistan, International
Journal on Integrated Education, Volume 3, Issue VIII, August 2020, P. 122-126.

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