The development of the ethnology in Uzbekistan is closely related to the activity of the Russian School of Ethnology. By the Russian government in the 70s and 80s of the XIX century, the anthropologic materials, national-ethnic structures, traditional economic activities, material and spiritual culture of the people of Central Asia were collected and a specific program had been developed at that time.. In 1870, scientific expeditions organized in Samarkand, Bukhara, Urgench made it possible to collect ethnographic data of local nations. After Central Asia was conquered by the Russian Empire, serious attention was paid to studying the ethnography of the Uzbek people. In particular, in 1895, as a result of the establishment of the Archeology Amateurs Turkestan Circle in Tashkent, scientific materials related to the ethnography of the Uzbek people began to be collected. During the Soviet period, "Ethnography" was introduced as a subject in the higher education system of Central Asia, including Uzbekistan. The 70-year-old political system made it possible to carry out only descriptive research in ethnography. Also, the science of Uzbek ethnography was directed to the promotion of socialism. The atheistic movements of the 1970s and 1980s can be considered a sharp struggle against the ethnopsychology of the Uzbek nation. Already, the syncretized form of Islam and ancient local beliefs constituted the main percentage of ethnopsychology of the population. The disintegration of the USSR created new problems in ethnography in the post-Soviet countries. Awareness of national identity, language, inter-national and inter-ethnic group relations, ethnogenesis and ethnic history, transformation of national culture under the influence of mass culture have become research topics of ethnologists. As a result, the science changed from the status of "Ethnography" to "Ethnology". Until 1998, science continued with the inertia of socialism. However, in 1998, the President of the Republic of Uzbekistan set historians the task of rewriting the issues of ethnogenesis and ethnic history on a national basis. In this regard, attention to Turkicity was increased in ethnogenesis issues. Serious contradictions arose in the worldview of ethnologists. In the works of one group of scholars, Iranian elements were emphasized in the ethnogenesis of the Uzbek people, while the representatives of the second school gave priority to the Turkic genesis. For a while, Central Asian ethnologists indulged in separatism and nationalism and began to deepen and antiquate the history of nations. In this place, academicians A. Askarov and K. Shoniyozov created the theory of dualism, emphasized that both Iranian and Turkish genesis play an important role in the ethnogenesis of the Uzbek people, and carried out their capital research. K. Shoniyozov, A. Askarov, I. Jabborov's ethnological schools of were renewed and took on a national character. K. Shoniyozov founded a new scientific direction in the study of the ethnic history of the Uzbek people through his fundamental research on the ethnogenesis and ethnic history of the Uzbek people. The comparative study of historical and ethnographic data with the achievements of related sciences such as archeology, anthropology, numismatics, folklore and linguistics and reaching certain scientific conclusions in the clarification of the problem is an important feature of the new direction founded by Karim Shoniyozov in the ethnology of Uzbekistan. Until now, research in this direction is being carried out in a number of scientific centers of our Republic.