ТӨлеубаева күлжазира мейрамқызы қазақ және Орталық Азия халықтарының отбасы, отбасылық әдет-ғұрып, салт-саналары

45. 
    Дүние жүзі тарихы. Қоғамдық-гуманитарлық бағыт (Әдістемелік нұсқау). (Бірлескен авторлықта). 11-сынып. – Алматы: Мектеп, 2003. – 6 б.т. – 96 б.
    
46. 
    ХХ ғасырдағы дүние жүзі. (Әдістемелік нұсқау). 11 –сынып. – Алматы: Кітап, 2006. – 152 б.
    
47. 
    Қазақстан тарихы. Қоғамдық-гуманитарлық бағыт (Хрестоматия). (Бірлескен авторлықта). 11 – сынып. – Алматы: Мектеп, 2007. – 208-б.
    
48. 
    Қазақстан тарихы. Жаратылыстану-математикалық бағыт. (Дидактикалық материалдар). (Бірлескен авторлықта). 10–сынып. – Алматы: Мектеп, 2010. – 56 б.
    
49. 
    Қазақстан тарихы. Қоғамдық-гуманитарлық бағыт. (Дидактикалық материалдар). (Бірлескен авторлықта). 10–сынып. – Алматы: Мектеп, 2010. – 72 б.
    
50. 
    Қазақстан тарихы. Қоғамдық-гуманитарлық бағыт. (Хрестоматия). (Бірлескен авторлықта). 10–сынып. – Алматы: Мектеп, 2010. – 216 б.
    
51. 
    Қазақстан тарихы. Қоғамдық-гуманитарлық бағыт. (Әдістемелік нұсқау). (Бірлескен авторлықта). 10–сынып. – Алматы: Мектеп, 2010. – 104 б.
    
52. 
    Қазақстан тарихы. Жаратылыстану-математикалық бағыт. (Әдістемелік нұсқау). (Бірлескен авторлықта). 10–сынып. – Алматы: Мектеп, 2010. – 88 б.
    

53. 
    Адамды жерлеуге байланысты Қырғыздардың кейбір дәстүрлері // Социальные и гуманитарные науки. – Бишкек. – 2007. – № 1. – 43-47-бб.
    
54. 
    Қырғыздар мен қарақалпақтардың баланың дүниеге келуіне орай кейбір жөн-жоралғылары // Социальные и гуманитарные науки. – Бишкек. – 2007. – № 1. – 116-120-бб.
    
55. 
    Қазақтар мен түркімендердің үйлену дәстүріне байланысты кейбір типологиялық мәліметтер // «Шұғыла» ғылыми-танымдық журнал. (Моңғолия). – 2010. – № 2.
    

• 
  Изучение форм семьи, внутрисемейных отношении у казахов и народов Средней Азии, определение общего и особенного у народов в этой области традиционной формы человеческого общежития.
  
• 
  Через описание основных циклов свадебной обрядности народов изучаемого региона – выявление общих обычаев и обрядов, характерных для для отдельных этносов, групп народов, для всего региона и объяснение их историко-культурных причин;
  
• 
  Описание и сравнительно-исторический анализ детской обрядности казахов и народов Средней Азии, выявление их связей с историко-культурными, этногенетическими процессами на территории историко-этнографической области от древности до позднего средневековья;
  
• 
  Описание и сранительный анализ похоронно-поминальных обычаев и обрядов народов региона, с целью выявления историко-стадиальных, религиозных, этнических и этнокультурных корней этих культурных традиций;
  
• 
  Изучение семантики отдельных семейных обычаев и обрядов народов этой историко-этнографической области и их связей с аналогичными обычаями этносов соседних историко-этнографических районов;
  

• 
  У народов с сильными традициями родоплеменного деления семейно-брачные отношения преимущественно строились по принципу экзогамии (казахи, киргизы, часть каракалпаков, узбеков с родоплеменным делением), исключение составляют только туркмены. Причем экзогамию до седьмого поколения соблюдали только казахи. Народы, не практиковавшие родоплеменное деление браки заключали, в основном, по обычаю эндогамии. К ним относятся таджики, узбеки без родоплеменного деления и большинство туркмен.
  
• 
  Такие обычаи и обряды как сватовство, калым за невесту, урын бару, кайтарма, свадьба в ауле невесты, обрядовая борьба за невесту, мусульманское бракосочетание, свадебный поезд невесты, свадьба на жениховой стороне, беташар, жар-жар, проверка невинности невесты, приобщение невесты к семейному очагу жениха, избегание имеют место почти у всех народов изучаемого региона, много общего в их содержании, но и немало национально-специфического в исполнении этих обычаев и обрядов, в составе предметов, участвующих в различных ритуалах. По этнокультурному и этногенетическому происхожднению эти обычаи и обряды были классифицированы нашими предшественниками и нами на следущие группы: тюрские и иранские, тюркские в свою очередь были подразделены на кипчакские и огузские.
  
• 
  Обычаи и обряды так называемого детского цикла были также описаны и проанализированы в следующем порядке: беременность, различные запреты при беременности, обряды сопровождающие роды, культ богини Умай, чилля и связанные с ней обряды, имянаречение, ритуалы укладывания в колыбель и обряд «тусау кесу» и т.п. В результате сравнительно-исторического анализа нами выявлены их древние индо-иранские, тюрские корни, исконно скотоводческие или земледельческие предметы фетишизма, магии и различных культов. Почти все основные циклы детских обычаев и обрядов нами впервые были классифицированы по стадиальности их происхождения, по этнокультурной принадлежности, по хозяйственно-культурному типу народов- исполнителей этих обычаев.
  

07.00.07 – Ethnography, ethnology and anthropology

• 
  studying forms of families, interfamily relationships in Kazakh and Central Asian people, defining of general and specific features of people in this sphere of traditional form of human being;
  
• 
  detection of general customs and rites that are typical for separate ethnos, groups of people, for the whole region and explaining their historical and cultural reasons through the description of the main cycles of people’s wedding rites of the regions being studied;
  
• 
  description and comparative-historical analysis of children ceremonies of Kazakh and Central Asian people, detection of their connections with historical-cultural, ethno-genetic processes on the territory of historical-ethnographic region from ancient times to the late medieval;
  
• 
  description and comparative analysis of funeral-memorial customs and rites of the regional people with the aim of detection of historical-phased, religious, ethnical and ethno-cultural background of these traditions;
  
• 
  semantic studying of separate family customs and rites of this people’s historical-ethnographic region and their connections with the same customs of neighboring historical-ethnographic regions of ethnoses;
  
• 
  detection of separate familial-marriage customs and rites of origin connections with phased historical-ethnographical traditions and economic-cultural types.
  

• 
  Traditionally people of Central Asia had two forms of families: an undivided large patriarchal family and small nuclear family. Particularly small, divided family is typical for people with long-standing traditions of clan-generation division and prior cattle-breeding occupation (Kazakh, Kirghiz and Kara-kalpak people). Their small family coexisted with numerous survivals of a large patriarchal family. For Tajik, Uzbek and part of Turkmen people the tradition of a large patriarchal family still continued to dominate. Saving of the large patriarchal family for former agricultural people alongside with other secondary reasons is connected mainly with unwillingness of land partition.
  
• 
  People with strong traditions of clan-generation division, the familial-marriage relationships were mainly built according to the exogamy principle (Kazakh, Kirghiz, part of Kara-kalpak, Uzbek people with clan-generation division). The exception were only Turkmen people. Though exogamy till the seventh generation was kept only by Kazakh people. People who didn’t practice clan-generation division married mainly according to the custom of endogamy. Tajik, Uzbek without clan-generation division and most Turkmen people belonged to them.
  
• 
  Such traditions and customs as matchmaking, bride price, “uryn baru”, “kaitarma”, wedding in a bride’s village, ceremonial fighting for a bride, Muslim marriage, marriage train of a bride, marriage in a bridegroom’s side, “betashar’, “zhar-zhar”, bride’s virginity, communion of a bride to the fiance’s family, avoidance take place almost in every people of the region being studied. There is a lot in its content and there is some national-specific as well in the fulfillment of these customs and rites, in the composition of the things taking part in different ceremonies. According to ethno-cultural and ethno-genetic origin these customs and rites were classified by our predecessors and by us into the following groups: Turkic and Iranian, the Turkish in turn were subdivided into Kipchak and Oguz.
  
• 
  Customs and rites of so called childish cycle were also described and analysed in the following order: pregnancy, different kinds of prohibitions while being pregnant, ceremonies accompanying childbirth, Umai godess’s cult, “chillya” and all connected rites with it, naming, ceremonies of placing into cradle, “tusau kesu” ceremony etc. As a result of comparative-historical analysis we detected their ancient Indian-Iranian, Turkic roots, indigenous cattle-breeding or agricultural things of fetishism, wizardry and other cults. Almost all main cycles of children customs and rites for the first time were classified according to the phase of their origin, to their ethno-cultural belonging, to the economic-cultural type of the people-executives of these customs.
  
• 
  In a funeral-memorial part of family customs and rituals we described and analysed ideas of people about soul, customs accompanying approach of death and pre-funeral period, funerals, mourning, ritual lamentation on a dead – “zhoktau”, tradition of a “dead substitute” –“tul”, funeral repast. As most of funeral customs have religious and superstitious origin, in this sphere we discovered Zaroostric, Tengrian and Islamic layers of world outlook, ideology and rituals. Traditional customs and ceremonies also in this field of ceremonial life trace certain differences, which is also connected with ethno-genetic and economic-cultural features of their historical development and relationships with other cultures.