INTERCULTURAL SIMILARITIES AND DIFFERENCES: ANALYSIS OF KOREAN AND UZBEK FUNERAL RITUALS

Nilufar Yoldoshova, SamDChTI, Faculty of Oriental Studies,

Department of Philology and Language Teaching (Korean),

1st year, Group 2502

Abstract:

Funeral rituals of the Korean and Uzbek peoples each possess unique cultural values and traditions of respect for the deceased. However, significant differences exist in both form and meaning. These differences are primarily shaped by Confucianism, Buddhism, and Shamanism in Korean society, and by the combination of Islam and national customs in Uzbek society. Although both cultures emphasize communal unity, deep respect for elders, and honoring the memory of the deceased, the organizational process, symbolic expression, and spiritual interpretation of funeral rituals show notable distinctions. This article explores the similarities and differences between the funeral practices of these two cultures.

Keywords: funeral ritual, funeral hall, memorial table, condolence money, mourning, coffin, shroud

Introduction

A funeral ritual is a ceremony and set of customs associated with burying the deceased. Funeral practices have evolved since the emergence of humanity, influenced by geographic environment, social life, human capabilities, scientific understanding, and worldviews. Even in the Paleolithic period, 40,000–18,000 years ago, burial rituals were performed. Over time, funeral practices became integrated with religious rituals and customs. Every culture has specific forms, rules, and procedures for funerals. Through these rituals, societies bid farewell to their members, preserve their memory, and, according to their beliefs, ensure the peace of the soul. Funerals are not only a time of grief and mourning but also an opportunity to reflect on the meaning of life and reinforce human values.

The main purposes of a funeral ritual are:

Respect for the deceased: This is the final expression of honor and reverence for the deceased.

Gathering and remembrance: Relatives and friends come together to share positive memories and bid farewell.

Compassion: To show the deceased’s close ones that they are not alone and to comfort them in their loss.

Spiritual and religious beliefs: In many religions, funeral rituals represent an important stage for the soul’s transition, purification, or return to God.

Korean Funeral Rituals

In Korean society, the funeral process is not only a farewell to the deceased but also an important cultural event reflecting their religious, philosophical, and social values. These rituals are influenced by Confucianism, Buddhism, and Shamanism, all of which emphasize respect for death as the final stage of human life.

Korean funeral traditions primarily developed under Confucian influence. In Confucianism, filial piety (효, hyo) toward parents and ancestors is the highest virtue. Therefore, children, especially the eldest son or grandson, play a critical role in the burial process. Buddhism emphasizes the rebirth of the soul, while Shamanism involves beliefs connected to spiritual entities and ceremonies.

Historically, funerals were held at home, but today they take place in specialized funeral halls (장례식장, jangnyesikjang) or hospital-associated centers. The “Jesa” ritual involves preparing food for the deceased every day for 49 days after death, reflecting the belief that the soul should not remain hungry. Typically, the funeral lasts three days:

Day 1: Preparing the body for burial (washing, shrouding, placing in position).

Day 2: Receiving guests and conducting condolence ceremonies.

Day 3: Burial or cremation (화장, hwajang).

Key stages of the ceremony:

The body is cleansed and wrapped in a white shroud, then placed before the memorial table (향안) with flowers, candles, and a photograph of the deceased. The chief mourner (상주, sangju), usually the eldest son, is responsible for all organizational duties. Guests bow deeply twice to the deceased and once to the family. Traditionally, only men served as sangju, but today women also participate, reflecting gender equality trends.

Guests give condolence money (부의금, bueuigeum) to support the bereaved family and cover funeral expenses:

Standard amount: 50,000–100,000 WON (approx. $50–100)

Close relatives: 100,000–500,000 WON

Business partners: 50,000–200,000 WON

Commonly: 50,000 WON

Food and beverages, including soju (소주), are served, and guests often remain until evening to provide emotional support. Traditionally, the deceased was buried, but modern cremation (화장, hwajang) has become increasingly common due to limited land resources and environmental considerations. Some families create keepsakes or memorial balls from the ashes to honor the memory of the deceased. Participants wear dark or black simple clothing; historically, families wore special mourning garments (상복, sangbok). Loud voices, jokes, or laughter are considered inappropriate.

Uzbek Funeral Rituals

Uzbek funeral practices have deep historical roots and are primarily shaped by Islamic religion and local customs. These ceremonies serve not only to send off the deceased but also to provide social compassion and spiritual support for their family and community.

Islam is the primary influence on Uzbek funerals, and all processes are carried out according to the Sunni Hanafi school of thought. Additionally, ancient Turkic and Persian cultural practices, such as holding memorial ceremonies on specific days, are observed. The focus is on the soul’s peace and salvation in the afterlife. Funerals usually occur in three main locations: the deceased’s home, mosque, and cemetery. Burial is typically conducted within 24 hours but is not mandatory on the day of death. The one-day ceremony includes washing (ghusl), shrouding, funeral prayer (janaza), and burial. After burial, family and friends recite the Qur’an and prepare a communal meal.

Shrouding: The body is wrapped in a white cloth symbolizing purity and equality.

Funeral prayer (janaza): Performed in the mosque or open space as a final collective prayer.

Burial: The deceased is laid on their side facing the Qibla, and each participant throws soil three times.

Financial support: Guests provide condolence money (sadaqa).

Only traditional burial is practiced; cremation is forbidden under Islamic law. Simple headstones are placed on graves, and elaborate structures are strictly prohibited. Participants wear simple black or white clothing; women cover their heads with scarves. Loud crying or wailing is strictly forbidden, as it may disturb the deceased’s soul.

Post-funeral ceremonies:

3rd day: Qur’an recitation and remembrance

7th day: Family and close relatives gather

40th day: Broader community participation

1-year memorial: Final remembrance

Similarities (despite differences):

Respect for the deceased: Both cultures view the funeral as a way to honor the deceased and fulfill one’s duty.

Family centrality: Close relatives, particularly the eldest son or closest male relative, play an essential role.

Gathering and rituals: Both traditions include communal gatherings (condolence meetings, meals) as part of mourning.

Dress code: Wearing dark or somber clothing is customary in both cultures, with Uzbek attire being modest and Islamic-compliant.

Differences:

Korean rituals are influenced by multiple religions; Uzbek rituals are primarily Islamic.

Korean funerals last three days, whereas Uzbek funerals are completed within 24 hours.

Burial method: cremation is common in Korea, while Uzbekistan strictly practices underground burial.

Commemoration practices: Koreans perform extended ancestral rites, while Uzbeks focus on prayer for the deceased.

Korean ceremonies often emphasize the eldest child’s role, while Uzbek ceremonies involve the entire community.

Financial support: Koreans give “bueuigeum,” while Uzbeks provide “sadaqa.”

Venue: Korean funerals often occur in specialized halls, whereas Uzbek ceremonies are held at home, mosque, and cemetery.

Post-funeral rituals: Korea observes a 49-day cycle, while Uzbekistan has ceremonies on the 3rd, 7th, 40th day, and 1 year.

Conclusion:

Korean and Uzbek funeral practices reflect unique cultural and religious characteristics. Korean rituals emphasize ancestral worship and family traditions, while Uzbek rituals are based on Islamic beliefs and community involvement. In both cultures, funerals honor the deceased and console the bereaved. These rituals are an important part of cultural heritage, passed down through generations.

References:

“Korean Funeral Customs” – National Folk Museum of Korea, 2015

“Death and Funeral Culture in Korea” – Seoul National University Press, Seoul, 2018

“Korean Traditional Culture Series” – Korea University Publishing, Korea, 2020

“Uzbek Folk Rituals” – Academy of Sciences of Uzbekistan, Tashkent, 2017, pp. 156–189

“Islam and Uzbek Traditions” – Muslim Board of Uzbekistan, Tashkent, 2019

“Uzbek National Encyclopedia,” Tashkent, 2021

THE FALL OF THE PHILOSOPHER

When we look back at the turn of the 20th century, we are flooded with a general feeling that the old times were good. The people were good, and its reason too was obvious, they were God-fearing, believed in goodness, visited holy places, undertook pilgrimages, and, it was joint family system, which was helpful in nurturing fellow feeling, empathy and compassion.

As the time passed, modernism took over, which meant the fall of the agrarian life, and the onset of the mechanical age. The peace of the village life was lost to the lure of the market town. As the times moved forward, the village was discarded and the people started migrating to the city. Villages were left barren and this process has kept pace even today. Migration from the villages to the cities is still going on unchecked.

What I am going to focus here is how the quality of man has dwindled over time, as machination has increased. Prosperity appears to have grown but along with it, men who enjoy thousands of amenities, have lost something very precious. I can draw a line too, with which many perceptive readers may not be in agreement. There was a generation which started working during the seventies. Before them, there was a generation of great scholars who inhabited the universities. The 2nd generation starts with seventies, in which the young men who joined services, were still touched with some sort of idealism. Actually, sixties and seventies were the times when in our country the socialist movement was in full swing, and reading Russian literature was in vogue. These young men found idealism injected into their blood and their thought too.

The generation which took to work in eighties too was touched by that idealism. They had a feeling of being true to their profession. These were the times when people felt that copying was a moral aberration. Teachers still believed in teaching the students most of the times without getting any remuneration. Morality was still a subject of debate in Colleges and Universities.

However, nineties saw an abrupt change in the sensibility of the people, and it transformed the sensibility of the time as well. This was the moment when ultra-modern times had set in. Desktop had given way to the laptop, mobiles to smart phone. These were the times when people realized there was a city called Kota in Rajasthan. Now, the race was between money and success. The more the money, the greater the success. The students were after packages. Teachers were after tuitions. It was a world of the go-getters. Those who had money could get seats in medical colleges.

It was here that the growing civilization completely shed its idealistic credentials. Now, the teachers, the students and even parents had only one passion. Job. Money was no consideration. And during these times, we gave legitimacy to a thousand things which were considered taboo in previous times. The most important thing were money and success, followed by a sense of freedom, which shook the family from its foundations.

Today, the teachers have lost all idealistic orientation. Religiosity has increased, though its internal content is missing. There is more and more knowledge and great and great success, yet students and even teachers lack basics of human behaviour. In other words, knowledge has given them fat marks sheets, top positions, without bringing to them the most precious virtue which was essential to make life meaningful: wisdom.

Today, we have a generation which has no faith in wisdom. We have administrators who have no faith in creativity. Paperwork, data, and keeping the teachers busy is the basic framework of educational policies. We know a thousand things, without understanding the basics of human character. The electronic revolution and now the AI have further reduced the man-hours which man could use for himself. The great issue today, in my opinion is, man has no time for himself, for his family, and for his mind. It is the phase when philosophy is dead, the philosopher is dead. The academic has been reduced to a paper tiger. He is forced to become a scholar where his only job is to cut and paste the available knowledge, which makes no sense to the man in the street.

We are passing through the worst phase of human development where facilities have increased, but man’s humanity is in decline. We need to arrest this fall. We need to return to a routine where we have free time for ourselves. Where we could slow down the pace of time. We need to revert back and retrieve the values we have lost in our passion for growth.

Dr. Jernail Singh Anand, with an opus of 180 plus books, is Laureate of the Seneca, Charter of Morava, Franz Kafka and Maxim Gorky awards.  His name adorns the Poets’ Rock in Serbia. Anand is a towering literary figure whose work embodies a rare fusion of creativity, intellect, and moral vision.

A Girl Named Ars Poetica

My bathroom tiles have seen, heard, felt, and suffered

through more tears than your busted up, popped out shoulder

I so desperately reach to stabilize and claw into

With my poorly uncut finger nails.

If salvation is the feeling of my saliva dripping off my tongue

Settling into the grooves of your own,

Then maybe, suddenly,

I do want to be saved.

I’ll read to you until the vocal fry in my voice sounds like tv static

As if you fell asleep on your mama’s couch watching Full House,

The connection between the antennas and power altering drastically

Like the longing when our hands aren’t locked.

We will listen to the soft pitter patter of the rain

Gulping up water that’ll clog up the storm drain

Until I have found you asleep on my bathroom floor

Tear stained shoulders, bubbling foam, crystalized eyes and all.

I reach your tear stained, clawed up shoulder

And brush the cuts with my spicy stained finger tips

Until you jolt up just so I can say it’s the medicine to cure

The pain— and you’ll remember my finger tips.

Can you touch my skin with your own until there’s a film

Of deep red coating the fairness, so that no one can see the beauty

Other than your crystalized eyes that I inhabited in

The second you said “I love you.”

The Impact of Social Media on Modern Journalism 

Ziyoda Murodilova 

Fergana State University, Faculty of Foreign Languages, Department of English Philology 

ziyodamuradilova@icloud.com 

Abstract: In today’s digital information landscape, social media has profoundly influenced journalism. This article explores the role of social networks in journalism, emphasizing their speed of information dissemination, interactivity, and integration with traditional mass media. It also discusses the main challenges faced by professionals — disinformation, manipulation, and the impact of algorithmic filters. The findings reveal that while digital platforms encourage the development of journalism, they also threaten its traditional values. Therefore, it is essential for journalists to adapt to new technologies, apply fact-checking methods, and establish stronger connections with their audiences. 

Keywords: social media, journalism, disinformation, media technologies, information dissemination, fact-checking, audience. 

Over the past decade, social media has become an inseparable part of everyday life and has brought radical transformations to the field of journalism. Information now spreads within seconds, and users not only consume news but also take an active part in its creation and distribution. This has blurred the boundaries between professional and citizen journalism. 

The main objective of this research is to analyze the impact of social media on journalism, focusing on information reliability, interactivity, and the evolving relationship between the media and the audience. As traditional journalism faces new challenges, understanding how digital platforms reshape journalistic values and practices has become crucial. This study applies a qualitative research method, analyzing academic sources, expert opinions, and practical examples from platforms such as Facebook, Telegram, Instagram, and X (formerly Twitter). 

Comparative analysis was conducted between traditional media (newspapers, television) and social media-based journalism. Fact-checking practices, information verification mechanisms, and the influence of algorithmic filtering on audience behavior were also examined. 

The research involved reviewing reports from international media institutions (e.g., Reuters Institute, BBC, Oxford University Press) and local media outlets (Kun.uz, Daryo.uz) to identify trends in digital journalism. The findings indicate that social media has reshaped journalism in several ways: 

1. Speed and accessibility: Information circulates in real time, increasing the demand for rapid publication. 2. Interactivity: Journalists now engage directly with audiences through comments, messages, and live sessions. 3. Disinformation threat: False or manipulated information spreads faster and more widely than verified news. 4. Algorithmic control: Social media platforms filter content according to user preferences, creating “echo chambers” that limit exposure to diverse viewpoints. 

These changes have led to both positive and negative consequences. While social media has democratized access to information, it has also raised ethical and professional concerns in journalism. 

Social media has opened new opportunities for journalists by offering direct communication channels, instant feedback, and access to global audiences. However, it also presents challenges that question the very essence of professional journalism. 

The increasing number of “fake news,” clickbait culture, and the pressure of advertising and sponsorship weaken editorial  independence and accuracy. Journalists must now not only report but also verify, interpret, and defend the truth amid an  overload of online information. 

Digital literacy and fact-checking skills have become fundamental competencies for modern journalists. Media  organizations must invest in training and technological tools to detect misinformation and protect ethical journalism. Furthermore, collaboration between media outlets and technology companies is essential to combat algorithmic bias and  promote transparency in information flow. 

Social media represents a turning point in the evolution of journalism. It has accelerated the dissemination of information  and strengthened audience engagement, yet simultaneously exposed journalism to disinformation, manipulation, and  declining trust. 

The future of journalism depends on how effectively professionals integrate new technologies while maintaining truth,  accuracy, and ethical integrity. Journalists must evolve into digital communicators who not only inform but also educate  and empower audiences in the age of information abundance. 

References 

1. Karimova, D. (2023). Foundations of Digital Journalism. Tashkent: National University of Uzbekistan Press. 2. Jenkins, H. (2019). Convergence Culture: Where Old and New Media Collide. New York: NYU Press. 3. Kovach, B., & Rosenstiel, T. (2021). The Elements of Journalism. New York: Crown Publishing. 4. President of the Republic of Uzbekistan. (2022). Decree on Measures to Ensure Information Security and Counter  Disinformation. 

5. Castells, M. (2020). The Rise of the Network Society. Oxford: Blackwell Publishing.

6. Kun.uz. (2024). “The Problem of Fake News on Social Media and the Responsibility of Journalists.” 7. Reuters Institute Digital News Report (2023). Oxford University Press. 8. Shiraliyeva, N. (2022). “The Role of Social Media in Modern Journalism.” Journal of Philology and Mass Media, No. 2.

Why is failure the first step to success?

Most people grow up believing that failure is something to be ashamed of – a sign of weakness, a symbol of defeat. We avoid it, fear it, and do everything we can to prevent it. But what if the failure is not the end of your story, but the start of something greater? What is the first fall you take is actually the beginning of your rise?

Failure is not a wall that blocks your path; it is a doorway that leads you forward. Every person who has achieved something meaningful has, at some point, stumbled, struggled, and started again. The truth is simple yet powerful: failure is the first step to success.

Failure and Success work together. We often think failure and success are opposites – that one cancels the other out. But in reality, they are two sides of the same coin. Think about the most successful people in the world – entrepreneurs, athletes, artistes, or scientists. What do they all have in common? They have all faced setbacks, rejections, and failures. But instead of giving up, they learned from their experiences, adapted, and kept moving forward. Failure is not proof that you cannot succeed – it is evidence that you are trying. Every mistake, every “no”, and every setback is simply a part of the process that shapes your future achievements.

Failure teaches us valuable lessons. When you succeed, you celebrate. But when you fail, you reflect – and that is where the real growth happens. Failure teaches lesson that success never could. It reveals what does not work, highlights your weaknesses, and forces you to find new ways forward.

Thomas Edison once said after thousands of failed attempts to invent the light bulb, “I have not failed. I have just found 1,000 ways that will not work.” Those “failures” were not wasted – they were experiments that led him closer to success. Failure gives you feedback. It helps you adjust your strategy, sharpen your skills, and develop patience. The greatest advantage of failure is the wisdom it leaves behind. Each mistake carries a message – if you are willing to listen. Failure builds strengths and resilience

If life were easy, success would lose its meaning. The obstacles you face and the failures you experience are what make your victories valuable. Every time you rise after falling, you grow stronger.

Resilience – the ability to bounce back – is one of the most powerful traits a person can develop. It does not come from comfort; it comes from challenge. When you fail and keep going, you prove to yourself that you can endure disappointment and still move forward. Just like muscles strengthen through resistance, your character strengthens your adversity. With each setback, you learn persistence, self-discipline and courage – the very qualities needed for lasting success.

Failure helps you find the right path. Not every failure means you are unworthy – sometimes it simply means you are going in the wrong direction. Failure is often a signal, a form of guidance. It pushes you to rethink your goals and adjust your course.

Take Walt Disney, for example. Early in his career, he was fired from a newspaper job because he “lacked imagination.” That same man went on to create one of the most imaginative companies in the world. His early failure did not end his dream – it redirected it.

Failure often helps you discover what truly matters to you. When something does not work out, you are forced to ask yourself, “Is this really what I want?” That self-reflection can lead to a clearer vision and a stronger sense of purpose. Courage comes from daring to fail. It takes courage to face failure with an open heart. Many people never achieve their dreams simply because they are afraid to fail. But courage is not the absence of fear – it is the decision to keep moving despite it.

When you dare to fail, you give yourself permission to grow. You stop waiting for perfect conditions and start learning through experience. You realize that mistakes do not define you – they refine you.

Those who succeed the most are not the ones who never fall; they are the ones who refuses to stay down. Every great inventor, artist, and leader has failed more times than they have succeeded. But each failure taught them something that made the next attempt stronger.

Failure is temporary, but its lessons last forever.

Failure might feel final, but it is never permanent. The pain or disappointment you feel today will fade – but the lessons you learn will stay with you for life. Success often appears right after your hardest fall. The problem is, most people give up one attempt too early. They stop just before the breakthrough. But those who keep trying, who view failure as temporary, are the ones who eventually achieve greatness.

Failure teaches resilience, patience and humility – all qualities that prepare you for success when it finally arrives. It shapes you into a stronger, wiser version of yourself.

Turning failure into fuel Once you stop fearing failure, you can start using it as fuel. Every “no” becomes motivation. Every setback becomes an opportunity to improve. Instead of asking “Why did this happen to me?” ask, “What can I learn from that?”

People like Albert Einstein, and J.K. Rowling all faced rejection and failure before achieving success. What set them apart was not luck – it was persistence. They kept moving forward, turning failure into momentum. The truth is failure is not your enemy. It’s your greatest ally, if you let it be. It sharpens your focus, strengthens your will, and shows you how much you truly care about your dream.

Conclusion: Failure is the Foundation of Success

Failure is not something to hide from; it’s something to embrace. It’s the price we pay for growth, for knowledge, for mastery. Every successful story is built on moments of defeat that were transformed into lessons.

So do not let failure to stop you – let it shape you. Every time you fall and rise again, you become wiser, stronger, and closer to your goal. Remember, the first step to success isn’t a perfect start — it’s the courage to begin, fail, and begin again.

Because in the end, success is not about never falling; it’s about always getting back up. And that journey – the one that starts with failure – is where real success begins.

Zaxina Tohirova is 12 years old, born in Kashkadarya, Uzbekistan. She is 7th grade student at Karshi Presidential School. She is passionate about drawing pictures, writing/reading articles and reading books. In her spare time, she usually searches some interesting things, watches action movies and goes for a walk. She spends her weekends with her family. She started writing articles recently and found it very interesting. She is going to write more articles in the future.

New oath 

New year anew 

calling again, 

Forgetting past memories 

Be careful now. 

As wrong as before 

Clean it up, 

First for the country 

go ahead. 

In a new day of new light 

Take a new oath, 

No matter how many obstacles come 

No one will be misled. 

Name: Imran Khan Raj 

Writer And Journalist.

Alumni, B.B.S., Padma Government College, 

Dohar, Dhaka, Bangladesh. 

Imran Khan Raj was born on 12th October to a noble Muslim family in Dohar Upazila of Dhaka District In Bangladesh. He Passed HSC from Government Padma College of Dohar Upozila and completed graduation from the same college. Later, he enrolled in Masters in Management Department at Sheikh Borhanuddin Post Graduate College, Dhaka, Bangladesh.

So far, many stories, rhymes, poems written by him have been published in various newspapers and magazines. His favorite hobby is writing.

His published collective poetry books are – 71’s Raktasnat Bangla, Padma, Konkhane Rakhib Pranaam, Shrestha Bickeler Kavita, Bhasha Shahid, Diganter Neelima, Susheel Kavyasambahar, Humanity’s Demand and his published collective story book is – Nagar Phul.

The e-books published by Imran Khan Raj are destination unknown, motivation to move forward, illuminated rhymes. More of his books are on the way.

HAPPY NEW YEAR!

— From regular Synchronized Chaos contributing poet and author Jacques Fleury

              May your New Year be full of synchronistic

      songs of unwavering wonder…

         as you continue on your often Herculean paths to 

        your happily ever after…

Through all you’ve been 

       and yet not seen

Let new beginnings be your scene

Dew drops make all come anew

           Sun clouds will surely see you through

fantasies fanning mermaids and their memes

Open hearts can make wishes drive-thru

Cheers to Hope Horning in on Pipe Dreams 

                               and a Happy New Year to YOU!

Jacques Fleury is a Boston Globe featured Haitian-American Poet, Educator, Author of four books and literary arts student through Harvard University. His latest publication “You Are Enough: The Journey to Accepting Your Authentic Self”  and other titles are available at all Boston Public Libraries, the University of Massachusetts Healey Library, University of Wyoming, Askews and Holts Library Services in the United Kingdom, The Harvard Book Store, The Grolier Poetry Bookshop, Amazon etc…  He has been published in publications such as Spirit of Change Magazine, Wilderness House Literary Review, Muddy River Poetry Review, Litterateur Redefining World and Cooch Behar anthologies out of India, Poets Reading the News, the Cornell University Press anthology Class Lives: Stories from Our Economic Divide, Boston Area Small Press and Poetry Scene among others…Visit him at:  http://www.authorsden.com/jacquesfleury.