I sleep beside an old film where long-forgotten names come and go. Sleep folds away the faces I miss, soaked through with the tears of flowers.
In the place where past words were set loose, unshed cries are tangled, unable to be locked away.
When I dip an old brush, droplets open a path. A breath touches that distant landscape — in the place where hidden flowers bloom alone, there is the heart of the sea. Flowers blooming underwater sway yellow with a trembling grief.
Some springs must gather courage just to be used —
they must be wept through. Hands that had sunk heave up what they could not hold; eyes whose depths cannot be known even after sorrow has drained away. Days we once embraced lie arranged in quiet rows.
Spring returns carrying the word I’m sorry. On the anniversary we meet again, rolled up inside our unfinished speech. I’m sorry for leaving you behind.
봄을 어떻게 사용하느냐고 물었다
연명지
머리맡에 오래된 이름이 드나드는 낡은 필름을 두고 잔다 그리운 얼굴이 접혀 있는 잠은 꽃들의 눈물로 흥건하고
지나간 말을 부려놓은 곳에 잠그지 못한 울음들이 엉켜 있다
오래된 붓을 담그면 물방울들이 길을 연다 그 아득한 풍경에 닿아 있는 숨 혼자 숨어 핀 꽃들의 자리에 바다의 심장이 있다 물속에 핀 꽃들이 노랗게 울렁거린다
어떤 봄은 용기를 내서 울어야 사용 할 수 있다
가라앉은 손들이 울컥 게워놓은 슬픔마저 빠져나간 깊이를 알 수 없는 눈빛들 껴안았던 날들이 가지런히 놓여 있다
미안하다라는 말이 돌아오는 봄 기일에 만난 우리들 말 속으로 말아 올려지는 두고 와서 미안해
Mother’s Empty Room
By Yeon Myung Ji
When blood bloomed from her children’s fingers, Mother would grind cuttlefish bone to dust And cover our wounds.
In her final years, she was a map of tender pressure points; She placed a heavy boulder atop the eyelids of life. Leaving us—who once played beneath the shelter of her bones— She let go of the hands she held until the end, Taking not a single one with her as she went alone.
A certain someone, who wrote that we should rejoice In having something left to leave behind, Shed the tears of a bird. And her children, sinners before their mother, Stifled their tears, pressing them deep down. They hid them in haste So no one could ever find them.
Those who have buried a loved one in their hearts Know how to unlock and bolt the gates of grief. Though there is no scripture on how to mourn well, Lips that met for the first time wailed out loud. In three days, every trace of Mother Was summoned away by the wind. The woman who, in life, stayed only in her room, Now hides within the fringe tree branches, within the breeze.
If blood should ever seep from her children’s fingers, She seems ready to appear, clutching a piece of cuttlefish bone. Even in death, she is Mother; With that very word, “Mother,” she still cradles us.
엄마의 빈 방
Yeon Myung Ji
엄마는 새끼들 손가락에서 피가 나면 갑오징어 뼈를 갈아 상처를 덮어주었다.
늘그막의 엄마는 온통 압통점이어서 생의 눈꺼풀 위 묵직한 바위 하나 올려놓았다. 당신의 뼈 아래에서 놀던 우리를 남겨두고 마지막으로 잡았던 손들 하나도 데려가지 않고 혼자 갔다.
무언가 두고 갈 것이 있다는 걸 기뻐하라는 글을 남긴 어떤 이는 새의 눈물을 흘렸고 어미 앞에 죄인인 새끼들은 눈물을 꾹꾹 숨겼다. 누구도 눈물을 찾지 못하도록 바삐 숨겼다 누군가를 가슴에 묻어본 사람들은 눈물을 열고 잠그는 방법을 안다.
잘 울어야 한다는 교리가 있는 것도 아닌데 처음 본 입술은 깔깔 울었다. 엄마의 흔적은 사흘 만에 바람으로 불려갔고 살아서는 방에만 있던 엄마는 이팝나무 가지에, 바람 속에 숨어 있다.
새끼들 손가락에 피가 나면 얼른 오징어 뼈를 들고 나타날 것만 같은 엄마는, 죽어서도 엄마 그 엄마라는 말로 여전히 우리를 다독인다
Profile
Poet Yeon Myeong-ji began her literary career in 2013 with the poetry collection 『Gashibi』, published in the Minerva Poetry Series.
Her published works include the poetry collections 『Sitting Like an Apple』 and 『Where would the House of the Sorry’ be? 』 the e-poetry collection 『Seventeen Marco Polos,』 and the travel essay 『Step by Step, Walking the Camino.』
She has received the Tolstoy Literary Award, the Homi Literary Award, the Cheongsong Gaekju Literary Award, and the Aviation Literary Award. In 2025, she was awarded the Bronze Prize in Poetry at the Literature Asia Awards.
Her poems have been translated and published in local languages in India, Pakistan, Kosovo, Italy, Egypt, the United States, and Belgium.
Do not praise him. In our vile age Hoary Neptune is the earth’s ally. In every element man is — A tyrant, a traitor, or a prisoner.
— Pushkin, to Vyazemsky, 1826, regarding the death sentence imposed on the Decembrist Nikolai Turgenev.
Free-minded dissidents in the Soviet era — or today, in the climate of constrained freedoms in twenty-first-century Russia — may recall the stories of Chaadaev, Herzen, Pushkin: people who, too, confronted the oppression of thought. They may draw from their example strength for life and for resistance in the present. But how, in his turn, did Pushkin — the first great poet of Russia — find the strength to defend freedom? With what great image could he identify himself, in order to find respite from his inner contradictions?
Pushkin is rightly regarded as the first great poet of Russia. Such an opinion, for example, was expressed by the foremost literary critic of his time, Vissarion Belinsky. Yet this does not mean that Pushkin stood alone among unremarkable figures. On the contrary, he developed intellectually within a society with many people who could surpass him in education and in the courage to dissent from the realities of Russia at the turning point of the eighteenth and nineteenth centuries. Many of the bold individuals who surrounded Pushkin would later join the Decembrist uprising against autocracy, supporting liberal ideas.
And although many of these brave men made history on the battlefields of 1812 and during the uprising on Senate Square, their destinies and that of Pushkin represent two opposite kinds of immortality: historical and mental. Here lies a paradox: the vast uprising of December 1825 — unshakable in the sincerity of its sacrifice — has been treated by history like an old monument overgrown with moss, defining not ideas or personality, but merely a date: December 14.
Pushkin, by contrast, who was neither a soldier nor a member of the Decembrists’ secret societies, left behind a creative legacy whose multiple levels — from the aesthetic to the semantic — contributed to the moral consciousness of his era. His influence is felt even today, at the level of a person’s existential experience.
Despite the authoritarianism and inherent lack of freedoms in Russia during the reigns of Alexander I and later Nicholas I, a politically conscious society formed. And despite the failure of the uprising, the tightening of censorship, and the atmosphere of suspicion, there remained within society a demand for dynamic political thought. Intellectuals began to develop this secretly in poetry. And Pushkin, as one of the first poets, was discussed more than anyone else in the attempt to discover a politically vital position. Here Pushkin offered not only a sense of freedom but also examined it from the sharpest moral angles.
In Pushkin’s life, the influence of the Decembrist circles to which he gravitated shaped his vocabulary with terms defining unfreedom and despotism. They formed his language of resistance. But he himself formed the vocabulary of his personal sensations from life in disgrace and exile. This feeling is unlike the monument of Peter I looming over St. Petersburg. It resembles someone walking almost just behind you — an invisible figure whom, when you turn around, you neither see nor hear, for like fear, he exists only in your mind. And in reality he is merely an unnoticed piece of clothing that strikes against you as you move, creating the sensation that someone is following.
And, illumined by the pale moon, Stretching forth his hand on high, Behind him rushes the Bronze Horseman On a loudly galloping steed;
Fear, as an experience, does not exist only for the active participants of the Decembrist movement. Nor does it exist merely for some abstract future. If you are a minor official living quietly, without active participation in public life, it is unrealistic to feel yourself at the sharp edge of repression and to worry as though you were a victim of the regime. Far more painful is the feeling of an incomplete life — a feeling that is all-consuming. And although many factors may produce such a sensation, we shall consider it here as the essence of living in an unfree and backward country — backward not for lack of thinkers, but because of authoritarianism.
It was precisely such a country that Russia was as it entered the nineteenth century and passed through the Napoleonic Wars. Throughout the nineteenth century, revolutionary and liberal ideas constantly arose within the empire. Hence it would be incorrect to imagine tsarist Russia as an iron cage of thought. One need only recall the publication of Chaadaev’s Philosophical Letters, for which he was declared insane. Or the open promotion of liberal ideas by Nikolai Ivanovich Turgenev in the literary salons and evenings of St. Petersburg — after which he wrote to his brother: “It was not for this that we embraced liberal ideas, in order to make concessions to boors.” And he, in turn, encountered what every person who opposes an authoritarian regime encounters — fear, misunderstanding, and condemnation from those around him. Often this fear was disguised as concern: “What are you saying? That’s dangerous.” But in reality it was less a condemnation of the other than an admission of one’s own unfreedom and dependence on limits and fear.
Pushkin understood this with remarkable clarity. In his works he described precisely the psychology of society, without descending into theatrical generalizations. He diagnosed the age not by merely observing its symptoms, but, like a true philosopher, he struck at the cause. And for him the cause was not the ruler but an eternal dilemma of human nature: anxiety before unfreedom and the impossibility of fully realizing oneself.
But whatever happened, Pushkin wrote for people, and his characters, for the sake of deeper understanding, also had to be human. In the Boldino autumn of 1833, Pushkin composed the epic poem The Bronze Horseman. After its publication, this would become the name by which the sculpture of Peter I on horseback in St. Petersburg — mentioned by Pushkin — came to be known.
In the poem, St. Petersburg is devastated by a flood, and the Emperor of All Russia, Alexander I, justifies himself before the people for his helplessness in the face of catastrophe. Then he steps away from the balcony and weeps, now justifying his powerlessness to himself. He had a throne, authority, and the image of a reformer. But he lacked either resolve or talent. He possessed the image of a sovereign, yet in reality he was merely a hero. And over every hero fate holds dominion:
The late Tsar still ruled Russia With glory. Onto the balcony, Sad and troubled, he stepped forth And said: “Against God’s elements Even Tsars cannot contend.”
Pushkin subconsciously anticipated this shame. As a lyceum student of the Tsarskoye Selo Lyceum, he had been personally acquainted with the emperor in his youth. Evidence of this is the “Ode to Liberty,” in which the theme of the murder of Paul I is addressed. And although the ode contained no evaluative positions, the mere mention of this event unsettled the Tsar. This is clearly seen in Pushkin’s reflections from his personal diary titled “An Imaginary Conversation with Alexander I,” in which Pushkin writes the following remark on behalf of the Tsar:
“Of course, you acted unwisely… I have noticed that you are trying to discredit me in the eyes of the people by spreading absurd slander;”
Pushkin deliberately places into the mouth of Alexander I a phrase in which the emperor speaks of his mission in the plural: “Against God’s elements even Tsars cannot contend.” He says Tsars, not a Tsar, although in Russia he alone is the sovereign with a single word of authority. Here one senses the psychology of an incomplete man — that same anxiety before unfreedom mentioned above. If in an ordinary person it manifests as fear of failing to conform to a totalitarian society, then in the Tsar a similar problem arises from the absence of genuine subjectivity — the very quality that ought to belong to a sovereign.
The tragedy of history: Alexander I was not allowed to realize himself. Even his father, Emperor Paul I — killed as the result of a palace coup — possessed the courage to pursue his own, albeit contradictory, policy. Alexander I was granted power and a voice. Yet it seems that neither a single individual nor the elites alone but an entire epoch closed before him the path to the true realization of the ideas that had long formed within his soul. Fate placed him upon the throne of real authority burdened with ambition and with the confidence that he had already triumphed over his father, with whom he had a competitive relationship. Yet fear of angering the elites again, and guilt over his complicity in the murder of his own father, drained his strength and limited his power.
The people in this poem drift like tin soldiers, watching the catastrophe and the death of the city. They are like figures on parade, marching in formation at the front, but in times of crisis losing their shape and, in fear and without finding themselves, being carried away by the storm.
A universal characteristic of the human being deprived of genuine culture is inward isolation. An uncultivated person has no true communion with others. A paternalistic, authoritarian regime, in order to control people, sets before them the goal of the state — for example, duty to the motherland. The ordinary person must identify with it in order to find belonging. Yet in moments of crisis, when the state can no longer unite society around this sense of duty, a whirlpool of events begins in which people can drift only as victims. For without an identity rooted in duty to the state, and in the absence of culture, they close themselves off inwardly and at best become passive observers. At worst — like hungry predators infected with petty ideas — they turn against culture itself.
The tragedy of Alexander I is the tragedy of every Russian of that era. And if we generalize politically, we arrive at a characterization of autocracy and authoritarianism in two words: constraint and incompleteness. In contrast stands the idea of independent philosophical thought, which unites people with views opposed to the regime and allows them to move together through crisis without the constraints of fear of conforming to it.
His dream… Or in a dream Does he behold it? Or is all our life Nothing but an empty dream, Heaven’s mockery of the earth?
In studying Pushkin’s biography, we must boldly acknowledge: Pushkin was not a combat machine for the reform and liberalization of Russia. He had a relationship with Emperor Alexander I. And deep within, he judged him as more than merely “a ruler who failed to meet expectations.” Pushkin also owned several hundred serfs. And unlike some of his Decembrist friends — for example, the Turgenev brothers — he did not receive a foreign education.
Yet no one today has the right to condemn Pushkin for any aspect of his creation or life that at the time may have appeared complimentary to the authorities. In the twenty-first century, we cannot criticize Pushkin in the way his contemporaries did. He was a complex man in a complex epoch. Nikolai Turgenev once wrote: “it is not for him to judge progressive ideas.” But we cannot speak so. For in that case, it would amount to disrespect toward his biography and his efforts to navigate a fraught political situation.
Answering the central question of this essay: precisely because Pushkin was one of the first poets of Russia, it fell to him to be the first to look clearly at the political condition of the empire and hope for change. If in contemporary Russia a person seeks a freer form of life and relies on poets such as Pushkin, then in his own time Pushkin relied upon the hope of sustaining “encouraging impulses” within himself. And his hope was indeed justified: he didn’t transform the political system, but he did establish a tradition of thinking against and beyond a authoritarian regime. And that tradition, in turn, opens the way to defining new forms of community.
“Oh, how many wondrous discoveries Mind and Labor still prepare for us.”
— Pushkin, 1829.
This article was written with the aid of notes from lectures by Y. M. Lotman.
Post‑Beat Poetics: Breath, Lineage, and the Ethics of Community By Kandy Fontaine aka Alex S. Johnson
Post‑Beat poetics begins where institutional Beat revival ends. It is not concerned with titles, laureateships, or the pageantry of literary inheritance. Instead, it returns to the first principles that animated the original movement: breath, embodiment, community, and the sanctity of the outsider voice.
The Beats were never a monolith. They were a constellation of seekers, queers, mystics, addicts, pacifists, anarchists, and wanderers. Their lineage was never meant to be curated by committees or guarded by gatekeepers. It was meant to be lived.
Post‑Beat poetics recognizes that the breath that animated Ginsberg’s long lines and Whitman’s yawp now moves through bodies historically excluded from the center of literary culture. Disabled bodies. Fat bodies. Queer bodies. Neurodivergent bodies. Bodies marked by trauma, poverty, and social disadvantage. These bodies are not deviations from the lineage—they are the lineage.
To write in a post‑Beat mode is to reject the stale rooms where trophies gather dust. It is to open the windows, to let the air in, to remember that poetry is not a competition but a communion. It is to stand with the ancestors—not as icons, but as kindreds whose breath still moves through us.
Post‑Beat poetics is not a return. It is an expansion. It is the recognition that the movement’s future lies not in institutional validation but in the lived experience of those who continue to write from the margins, from the body, from the breath.
It is a poetics of presence, resistance, and remembrance.
It is a poetics of community over hierarchy, lineage over branding, breath over bureaucracy.
It is, simply, a poetics of the living.
"You don't need a weatherman to tell you where the wind is blowing"-Bob Dylan
How quickly we
pivot
From
ethical foundation to
foundations
without them
So we must remember
the breath
It has been carried by
lungs of
generations
The bellows of
lineage
The great in
spir
a
tion
of
Legions
Before
During
and
To come
The heart: the core
beating
alive
open
Tremendous seeking for
true
kindreds
The heart
a muscle of memory as much as
circulation
The ring of the ancestors
their eyes, their
hair, their fingernails
Their nostrils
their
Scents
Sometimes a little
funky
Carried on the breeze
snuffled
snorted
Carried on shoulders
backs
limbs of post mechanics
Disabled
socially disadvantaged
fat
maligned
Queer
Gatekept
Out of the
region
The stale rooms where
trophies are
kept must be
Aired
the
Fuck
Out the
Rigid
enclosures
Where a handful of
anonymous judges
Decide who to
validate
Flung apart with a
tornado of
Just indignation
The skin
is
Holy the
Cells are
holy the
microbes that
crawl in our
Dust are
Holy and I stand with'
Blake and Ginzie I stand
with the
lineage of
kindreds and with the eye of
On
History condemn
The small minded
sacrilege that
Sets arbitrarily
apart that
Poisons
community
The water of
bodies the
Massive up
swelling of
Uncontrolled
anger
Bitterness
BIG MY GATE ENERGY
BIG MEAN GIRL ENERGY
BIG REGINA GEORGE VIBES
MY MY MY MY
PRECIOUS
Awards
ME ME ME
egotism masquerading
As
Whitmanesque
Sovereignty and
Cosmic
Bray
This is not right
I
Speak not for the moment
not for
This time but for
Times
Before
Present and accounted for
For the exiles and the humble of spirit
within the tradition
Feet planted
firmly in the turf of
Consensual
Reality
Breathe
stand and
In that breath and breadth
Command
yourself.
Yoqubova Barnoxon Baxtiyorjon qizi was born on June 2, 2002, in Qo‘shtepa district of Fergana region. From 2020 to 2024, she studied Preschool Education at Fergana State University.Since 2023, she has been working as a teacher at Preschool Educational Institution No. 28, where she has been contributing to the comprehensive development of children.
The Pedagogical Importance of Game-Based Technologies in Developing Attention in Preschool Children
Author InformationYoqubova Barnoxon Bakhtiyorjon qizi — practicing preschool educator.
Research interests: development of attention in children, cognitive processes, game-based technologies, preschool education methodology.
Abstract
This article explores the pedagogical importance of game-based technologies in developing attention skills among preschool-aged children. The study is based on the author’s practical teaching experience and analyzes effective methods of improving concentration through didactic games. Furthermore, it examines the impact of play-based learning on children’s cognitive development and outlines expected educational outcomes. The article is prepared based on an original and practice-oriented approach.
In modern preschool education, the comprehensive development of children is considered a priority. In particular, cognitive processes such as attention, memory, and thinking play a crucial role in a child’s future academic success. Therefore, the application of effective pedagogical methods aimed at developing attention in preschool-aged children is of great importance.
Main Part
For preschool children, play is the leading type of activity. Through play, children explore the environment, acquire new knowledge, and express their abilities. In this context, didactic games serve as an effective tool for developing and strengthening attention.During didactic games, children perform specific tasks that require concentration. For example, games such as “Find the Difference,” “Remember and Say,” and “Sort the Colors” enhance observation skills, improve focus, and strengthen memory.
The use of game-based technologies increases children’s interest in learning. It encourages active participation, promotes independent thinking, and helps develop problem-solving skills. Moreover, during play activities, children interact with each other, which positively influences their speech and communication skills.
Modern pedagogical approaches consider game-based technologies as an essential component of the educational process. They allow educators to organize learning activities based on children’s individual characteristics and needs.
Research Results and Analysis
Practical observations show that children’s attention levels significantly improve during play-based activities. Children participate actively and with interest, which leads to more effective learning outcomes.Additionally, through game-based activities, children develop: increased attention stability, faster thinking abilities, improved memory retention, enhanced social skills
Conclusion
In conclusion, the use of game-based technologies in developing attention among preschool children is highly effective. Properly organized play activities positively influence children’s cognitive development and prepare them for future stages of education.
References
Ministry of Preschool Education of the Republic of Uzbekistan. Preschool Education Curriculum. Tashkent, 2021.Xasanboyeva O. Preschool Pedagogy. Tashkent, 2020.Tojiboyeva D. Pedagogical Technologies. Tashkent, 2019.Vygotsky L.S. Mind in Society. Harvard University Press, 1978.Piaget J. The Psychology of the Child. Basic Books, 1969.
Abstract: This article analyzes the role of the master-apprentice tradition as a national value, its historical roots, pedagogical essence, and significance in youth education. It also highlights the place of this tradition in the rich spiritual heritage of the Uzbek people and justifies the necessity of its development within the modern education system.
Keywords: master-apprentice, national value, national education, pedagogical heritage, tradition, spirituality, mentorship, apprenticeship, Uzbek pedagogy.
Introduction.The spiritual image of every nation is manifested through its values. One of the most important values of the Uzbek people, formed over centuries and preserved to this day, is the master-apprentice (Ustoz-Shogird) tradition. This tradition is not only an integral part of the educational process but also a vital expression of national consciousness and thinking. In today’s era of globalization, preserving national values and instilling them in the minds of the younger generation remains a crucial task. From this perspective, studying the master-apprentice tradition as a pedagogical heritage holds particular importance.
Historical Roots of the Master-Apprentice Tradition.The master-apprentice tradition has played a significant role in the historical development of the Uzbek people. Since ancient times, young people have been brought up under the guidance of masters in fields such as craftsmanship, agriculture, art, and science. In our national culture, respect for the teacher is regarded as the highest virtue. The wisdom, “The master is greater than your father,” is not said in vain; it expresses the profound reverence our people hold for mentors. This relationship also occupies a special place in Uzbek classical literature and scientific heritage, where great thinkers emphasized loyalty to the master, love for knowledge, and ethics.
Pedagogical Significance of the System.From a pedagogical standpoint, the master-apprentice system is one of the most effective forms of education. Its primary characteristic lies in its individual approach and direct communication. This system is distinguished by:
Person-centered education.
The harmony of theory and practice.
The unity of upbringing and education.
Formation based on national values.
An apprentice learns not only knowledge from the master but also life experience, patience, and human virtues, which shape them into a well-rounded individual. National Education and the Master-Apprentice Tradition.National education is a system based on the historical experience, customs, and values of a people. The master-apprentice tradition is a vital component of this system. Through this tradition, the following qualities are formed in the younger generation:
Respect for elders.
Striving for knowledge.
Love for the Motherland.
National self-awareness.
Spiritual purity.
The master does not merely teach a profession but raises a person to be a useful member of society, which is a key factor in national progress. Development in Modern Education.While today’s education system is enriched with modern technologies, it is essential not to forget national values, but rather to harmonize them with modern learning. To develop this tradition today, it is important to:
Widely introduce mentoring systems.
Integrate national values into the curriculum.
Preserve traditional methods in art and craftsmanship.
Educate youth in the spirit of respect for mentors.
The National Image of the Master
In Uzbek society, a master is not just a professional, but a promoter of spirituality, an educator, and a guide. They serve as the main bridge conveying national values to the next generation. A true master must possess high knowledge, loyalty to values, honesty, justice, and selflessness. An apprentice raised by such a master becomes the pride of the nation.
Conclusion.In conclusion, the master-apprentice tradition is a rich national and pedagogical heritage of the Uzbek people. It plays a crucial role not only in imparting knowledge but also in the moral and spiritual upbringing of the individual. In the context of globalization, preserving this tradition and integrating it with modern education is a vital task. A society that does not rely on its national values cannot develop sustainably. This tradition remains a priceless heritage that transmits human virtues and professional excellence from generation to generation.
References
Karimov I.A. High Spirituality — Invincible Power. Tashkent, 2008.
Navoiy A. Mahbub ul-qulub. Tashkent, 2005.
Forobiy A.N. The City of Virtuous People. Tashkent, 1993.
Abdulla Avloniy. Turkiy Guliston or Morality. Tashkent, 1992.
Theory of Pedagogy. Tashkent: O‘qituvchi, 2010.
General Psychology. Tashkent, 2018.
PDF formatiga kelsak: Men AI model bo’lganim
Rozikova Mohizoda was born on November 6, 2007 in Beshariq district, Fergana region. Currently, she lives in Oltiariq district, Fergana region.
Education and scientific achievements
Mohizoda graduated from secondary school No. 23 in Oltiariq district with honors in 2025 with a gold medal. Currently, she is a 1st-year student at the Faculty of Pedagogy, Psychology and Art History of Fergana State University, majoring in “Fine Arts and Engineering Graphics”.
She conducts her research in the scientific field under the guidance of A’zamjonov Ahadjon, based on the tradition of a teacher-student relationship. In 2026, she was awarded the “Researcher of the Year” badge for her fruitful scientific research and published articles.
Public and creative activities
M. Rozikova is active not only in science, but also in the media and arts:
Media: Creates content promoting national values on social networks under the pseudonym “Do‘ppili kiz Mohizodam”.
Project: Acts as the host of the popular “Sirli Qon‘ng‘iroq” project.
Social activity: One of the active youth of the faculty, a member of the “Kizlarjon” club and the youth team of the People’s Democratic Party of Uzbekistan (PDPU).
Art: As an artist with many years of experience, she has been deeply studying the secrets of fine arts.
Skills and goals
She is highly skilled in working with digital technologies, in particular graphic design and engineering graphics programs. Her main goal is to combine national art with modern technologies, bring it to the world level, and introduce innovative methodologies in the field of pedagogy.
+
Falling faster
than skies can
Just to find ground.
The stable beginning
where particles meet
to find a rhythm
As Love rests my
Heart safely
Told a thousand truths
each different without
source until I touch
Harmonious Light with
direction.
Myself I AM
Best upon
needless to
say.
.............................................
A morning script
by John Edward Culp
April 6, 2026
All Rights Reserved
+
