On the day of her sister’s funeral, long after the service, Bailey sat in the rain while the workmen backfilled Emily’s grave. In deference to Bailey, the men said nothing. Only their shovels made whispering sounds as they moved the soil. Four dozen metal folding chairs had been set up to accommodate the mourners but they were now empty and slick and shiny with the rain. Bailey watched plumes of her frosty breath as she exhaled on the frigid February afternoon.
How could Emily have died, wondered Bailey for the hundreth time. She had been only seventeen, two years younger than Bailey, and an honors student in her high school, where she had been a senior. In just three months, Emily would have graduated and joined her sister at college. She had planned to study nursing, like Bailey.
But Bailey knew exactly how her sister had died. She had accepted a ride on the back of her mother’s boyfriend, Chris’s motorcycle. Emily was afraid of motorcycles and absolutely refused to ride them. Unlike Bailey, Emily was rather timid. And Chris, Bailey knew, was forever on Emily’s back to “open up” and “experience life” and all that nonsense. He was always trying to change the girls into something resembling their mother, she supposed. What was up with that?
Chris had seemed alright, a good companion to their mother and he hadn’t been a bad guy. He had a sort of endearing goofiness. He was tall and had coarse red hair and a really ugly red beard and Clark Kent glasses. When he and Mom were going out, he’d say stuff like, “Don’t smoke crack” and “Don’t burn the house down.”
He had finally convinced her little sister to ride along with him and then, on icy streets, Chris was showing off on his bike, taking turns too fast, and the bike spilled over. Emily’s helmet wasn’t fastened properly–and that too was Chris’s fault–and it came off when she fell. She struck her head on the pavement. It was horrible. At the funeral home they had had a closed casket.
Chris had barely a scratch, but Bailey’s precious sister and best friend, was killed instantly. Her mother was stricken, but she never blamed Chris, maintaining that it was a “call from God.” What bullshit, thought Bailey bitterly. She knew who was responsible. Damn him. And Chris and her mom were set to get married after Emily left for school, and finally settle down, but for Bailey, things would never, ever be the same again.
Bailey hated Chris and by extension her mother, his enabler, his apologist, his piece of ass! Bailey shook her head. She could never go back to that house. It was no longer her home. Chris had practically taken over, insinuating himself into their lives over the past three years. He had already driven her brother Brandon from the home. Two years older than Bailey, he was living across town with his girlfriend. Bailey would catch her train for school tonight and never return. She was on a full scholarship and didn’t need anything from them. She wouldn’t even say good-bye, she vowed. The wind was stirring; Bailey felt cold and she huddled closer inside her jacket.
She dissolved in tears, her rage giving way to sorrow. She had thought she was cried out. Everyone cried, all the time. Except for Chris. She hadn’t seen him shed a single tear and worse, he had never taken responsibility for the accident; he’d never once even said he was sorry! For that she couldn’t, wouldn’t forgive him. Ever. And dismay gave way to anger once more. She looked up suddenly and there, pinioned against the darkening sky, like a statue, stood a man, tall, in a green Army jacket and with coarse red hair, a really ugly red beard: Chris.
“Bailey?” he said softly. She turned away. He stood before her.
“What do you want, Chris?” she spat bitterly.
“I came for you; your mom’s worried,” he replied.
“I don’t care,” she said harshly. “I hate you!” She bared her teeth.
“I know,” he said quietly. “So do I.”
She startled a little, looked up at him suspiciously.
“Ever since the accident,” he added, I’ve hated everything about myself.”
“Are you going to get your bike fixed?” she asked with a touch of cruelty.
He shook his head no. “No,” he replied, “even sad old dogs like me can learn new tricks. I just pray it’s not too late.”
“Don’t worry, Mom’s forgiven you already,” she said spitefully.
“She knows I’d never purposely do anything to hurt someone she loved. Someone I love.”
She glanced quickly up at him again. “You really do love her, don’t you, Chris?” she asked, almost desperately.
“I love you all,” he answered. “And I loved Emily. And Bailey: I. Am. So. Sorry!”
She peered closely at him. There were tears swimming in his sky-blue eyes, which were easily his best feature. Bailey took a deep, shuddering breath, and said, “I believe you, Chris.”
With tears continuing to fall from his eyes, he held out his big hand. “Let’s go home, Bailey.” They walked, hand in hand, from the cemetery just as the light rain transformed into large, beautiful flakes of snow.
Bailey and her mother Sue didn’t speak about Emily or Chris for the next week.
Bailey finally had to know. “Mom, did you and Chris break up?”
“No,” said Sue, “but he said he needed some time. It was hard for him to face me.”
“Do you want him back, Mom?”
“Bailey, you don’t know how much I depend on him.”
Bailey didn’t respond, but called Chris the next day. Chris came over within the hour.
“Bailey told me you missed me, Sue,” Chris told his girlfriend. “You have no idea how much I missed you. I thought after what happened, you’d never want to see me again.”
“I need you more than ever, Chris, replied Sue. “I just hope if all of us stick together we can get through this as a family.”
“Before this happened I wanted to marry you,” Chris said. “I still do, but I don’t know what Bailey thinks. She may not want me around.”
“Chris, it’s enough for me to know that it’s what Mom wants,” Bailey told Chris when he put the question to her later. “I think we’ll all be better together.”
Without another word, Sue called Brandon. “What would you think of Chris as a stepfather?” she asked her son.
“Come on, mom, you know I always liked him.”
Chris, listening on the extension, smiled with relief.
Chris and Sue got married by a justice of the peace the next day with just immediate family and Brandon’s girlfriend, who was flower girl.
Words are not enough to describe your grace, My eyes rejoice when I see your face. I write these verses to praise your name, My dear land, my home, my eternal flame. Famous across seven worlds, you stand, You are my Koson, my precious land.
Your poet sons lived for the motherland’s sake, With souls like Abdulla, for your honor’s sake. No barrier can stop your path or your stride, My garden, my freedom, my source of pride. To the great Oripov, you were the home, You are my Koson, where greatness has grown.
So many poets have lived on your soil, With pens in their hands, with wisdom and toil. Abdulla and Rozimurodov walked your ways, Inspiring the poets and earning our praise. A land of inspiration, a gift so rare, The pride of Qashqadaryo, beyond compare.
I want the whole world to know of your name, To honor your glory and recognize your fame. Let my humble poem sing of your worth, You are my theme, my place of birth. You’ve taken your place deep in my heart, My Koson, from whom I shall never part.
By God’s will, a poet I have become, Taking my pen, my song has begun. I’ve woven your name into every line, A world-famous dwelling, ancient and fine. The pride of Qashqadaryo, forever you’ll be, My Koson, you are the world to me.
Ozodbek Narzullayev was born on December 20, 2006, in the village of Boʻston, Koson district, Qashqadaryo region. He is the author of the book titled ‘Qalb kechinmalari’ (Reflections of the Soul). He has also been honored with numerous diplomas and certificates for his achievements.
NEUROLOGICAL DISORDERS: CAUSES, TYPES, AND MODERN APPROACHES TO TREATMENT
Abstract
This article analyzes the causes, main types, clinical manifestations, and modern diagnostic and therapeutic approaches to neurological disorders. Diseases of the nervous system significantly affect human health and reduce quality of life. Therefore, early diagnosis and a comprehensive treatment approach are essential for preventing complications and improving patient outcomes.
The nervous system is one of the most complex and vital systems of the human body, responsible for regulating and coordinating the functions of all organs. Disorders of the central and peripheral nervous systems lead to various neurological diseases. In recent years, increased stress levels, environmental factors, unhealthy lifestyles, and excessive information load have contributed to the growing prevalence of neurological disorders worldwide.
Causes of Neurological Disorders
The development of neurological disorders may be associated with the following factors:
chronic psychological stress and emotional tension;
genetic predisposition;
traumatic injuries to the brain and spinal cord;
infectious diseases such as meningitis and encephalitis;
impaired blood circulation;
toxic exposure and harmful habits;
hormonal and metabolic imbalances.
These factors negatively affect neuronal function and disrupt the transmission of nerve impulses.
Main Types of Neurological Disorders
Neurological disorders present in various clinical forms. The most common include:
Neuroses – functional disorders of the nervous system, often related to stress;
Neuritis and neuralgia – inflammatory conditions of nerve fibers;
Epilepsy – a chronic disorder characterized by abnormal electrical activity in the brain;
Parkinson’s disease – a neurodegenerative condition associated with tremors and slowed movements;
Stroke – an acute disruption of cerebral blood circulation.
Clinical Manifestations
Neurological disorders may present with the following symptoms:
headaches and dizziness;
sleep disturbances and chronic fatigue;
decreased memory and concentration;
numbness or tremors in the limbs;
rapid mood changes;
speech and motor impairments.
The severity and combination of symptoms depend on the type and stage of the disease.
Diagnosis and Treatment Methods
Diagnosis of neurological disorders involves clinical examination supported by laboratory and instrumental methods such as electroencephalography (EEG), magnetic resonance imaging (MRI), and computed tomography (CT). Treatment is based on a comprehensive approach, including:
Early diagnosis and appropriate treatment significantly reduce the risk of complications.
Conclusion
Neurological disorders remain a significant medical challenge in modern society. Preventive measures such as stress management, balanced nutrition, regular physical activity, and routine medical check-ups play a crucial role in maintaining nervous system health. Timely intervention and proper care contribute to improved physical and mental well-being.
Phraseological units such as idioms, proverbs, and fixed expressions represent culturally embedded linguistic phenomena whose meanings often extend beyond literal interpretation through intertextual references. This study investigates the problem of intertextual equivalence in the translation of phraseological units between English and Uzbek, two languages belonging to distinct linguistic and cultural traditions. Drawing on theories of intertextuality and translation equivalence, the research adopts a comparative modeling approach to examine how intertextual meanings encoded in phraseological units are preserved, transformed, or lost in translation. The empirical material consists of a qualitative corpus of English and Uzbek literary texts, media discourse, and public speeches alongside their translations.
Phraseological units were identified, contextually analyzed, and classified according to translation strategies, including literal equivalence, substitution, paraphrase, and explicitation. The findings demonstrate that intertextual equivalence is largely achieved when direct idiomatic counterparts exist in both languages, allowing for the preservation of metaphorical imagery and cultural references. However, culture-specific phraseological units frequently undergo semantic shifts, resulting in partial or complete loss of intertextual resonance.
Genre-based differences were also observed: literary translations tend to preserve intertextual imagery more consistently than media texts, where adaptation and creative transformation prevail. The study concludes that successful translation of phraseological units depends on the translator’s ability to balance semantic accuracy with cultural adaptation, positioning translation as an inherently intertextual and intercultural act. The results contribute to phraseology, translation studies, and contrastive linguistics by offering a systematic model for assessing intertextual equivalence in English–Uzbek translation practice.
Keywords: phraseological units, idioms, proverbs, fixed expressions, culture, cultural adaptation, equivalence, translation, metaphor, public speeches.
Introduction
Phraseological units (PUs) – idioms, proverbs, fixed expressions – enrich language with vivid imagery and culture-specific meaning. Unlike free word combinations, their meanings are not deducible from individual words. Translators often face challenges with PUs because these units are deeply rooted in the source culture’s context. As Jumayeva (2024) notes, idioms “contain layers of meaning that are not easily transferred between languages,” making it hard to retain their emotional and cultural resonance in translation. Intertextuality theory highlights that texts inherently reference other texts or cultural artifacts.
Many PUs carry such intertextual links (for example, allusions to historical events or literature). Thus, intertextual equivalence in translation means preserving these cross-textual references when rendering PUs in another language. Schӓffner (2012) describes translation as a form of intercultural intertextuality, where a translator must re-create references from one culture within another. In our case, English and Uzbek belong to different cultural spheres, so achieving intertextual equivalence is particularly demanding. We therefore examine how phraseological units in English are translated into Uzbek (and vice versa), focusing on whether and how their intertextual meanings survive the transfer.
Drawing on phraseology and translation studies, we adopt a comparative modeling approach: we analyze corpora of English and Uzbek texts (literary works, news media, speeches) to identify patterns in how PUs are rendered. We ask: when an English idiom or proverb appears, does the Uzbek version preserve its cultural reference and effect, or is the meaning lost or transformed? Theoretical frameworks include intertextuality theory (explaining how texts echo one another) and translation theory (e.g. dynamic/communicative equivalence). As Newmark (1988) emphasizes, idioms and metaphors must be understood in their cultural and situational contexts, and direct equivalents are often unavailable. We supplement these ideas with Ravshanova’s (2025) analysis of semantic transformations in PUs, which shows how shifts (metaphorical extension, narrowing, irony, etc.) create intertextual links. By comparing English–Uzbek PU pairs across genres, we model how intertextual content is preserved or adapted.
Methods
We conducted a qualitative comparative analysis of English and Uzbek phraseological units in context. Our research material comprised diverse genres: contemporary English literary texts (novels, short stories, poetry), media discourse (newspaper and online news articles), and public speeches; and their published Uzbek translations. Following Ravshanova (2025), we treated each text as a source of PUs and noted their usage and any intertextual references. In parallel, we collected the corresponding Uzbek renditions (or English renditions of Uzbek PUs) to form bilingual examples.
The analysis proceeded in several steps. First, identification: we manually extracted phraseological units from the source texts and recorded them with context. Then, semantic and contextual analysis: we examined each PU’s meaning and cultural background (drawing on lexicographic definitions). Next, intertextual analysis: we noted whether a PU alluded to external texts or cultural artifacts. Finally, comparative modeling: for each PU, we compared the English and Uzbek versions, classifying the translation strategy and assessing intertextual equivalence. We categorized cases where meaning was fully preserved versus partially or fully changed.
Examples were coded by strategy type (literal equivalent, substitution, paraphrase, etc.) following frameworks in translation studies. For instance, Ravshanova’s comparative method of matching English PUs with Uzbek translations guided our approach. In summary, we built a mini-corpus of PU pairs and analyzed patterns of semantic shift and strategy usage across genres.
Individualism and Collectivism:
Uzbek Culture: Uzbek society leans heavily towards collectivism. Decisions are often made considering the family’s or community`s welfare rather than individual preferences. Public image, or obro’, halollik (honesty) is crucial, affecting personal choices (Saidov, 2010).
English Culture: England exemplifies individualism, promoting personal freedom, self-expression, and privacy (Hofstede, 2001). Success is often measured through personal achievements rather than collective recognition.
Difference: This divergence creates contrasting approaches to career choices, marriage, and in Uzbekistan, decisions in these areas frequently familial input, whereas in England, individuals often act independently.
Results
The analysis revealed clear patterns in how phraseological units transfer between English and Uzbek. Some PUs have direct equivalents in both languages, thus preserving intertextual meaning. For example, “burn bridges” (meaning cut off relations) is rendered literally as ko‘prikni yoqmoq (“to set the bridge on fire”) in Uzbek; “time is money” becomes vaqt — pul (“time is money”), also preserving the original sense. These cases reflect universal concepts (social ties, time value) and allow idiomatic translation that maintains the same metaphorical imagery. In such cases, intertextual equivalence is high: the target PU invokes the same idea or reference as the source.
However, many idioms are culture-specific and lack one-to-one counterparts. For instance, the English “spill the beans” (reveal a secret) has no native Uzbek idiom. Translators typically paraphrase the meaning: for example, using Uzbek gapni ochmoq (“open the talk”). This conveys the idea of revealing information but drops the original bean metaphor. Similarly, the Uzbek idiom “qo‘lidan kelmay qolmoq” (literally “it doesn’t come from one’s hands,” meaning someone is incompetent) has no English equivalent; an English translator might explain it rather than use an idiom. In these cases, intertextual resonance is partially lost: the metaphorical image is replaced with a more literal expression.
Some translations rely on literal equivalents when available. For example, “break the ice” is rendered as muzni sindirmoq (“break the ice”). This preserves the idiomatic form, so the meaning and the implied reference to easing tension remain. When no idiomatic match exists, translators employ substitution or paraphrase. For example, English “kick the bucket” (die) is often translated into Uzbek as neutral o‘lamoq (“to die”) or by using a euphemism like “dunyo o‘zgargan” (“the world changed,” i.e., someone has passed away). Here the literal bucket image is dropped, and the focus is on conveying the core meaning.
The following table summarizes representative examples:
English PU (meaning)
Uzbek Equivalent or Translation
Intertextual/Strategy Notes
“Burn bridges” (sever ties)
ko‘prikni yoqmoq (“burn the bridge”)
Direct equivalent; metaphor retained.
“Time is money” (value time)
vaqt — pul (“time is money”)
Direct equivalent.
“Spill the beans” (reveal secret)
gapni ochmoq (“open the talk”)
Paraphrase; original metaphor lost.
“Kick the bucket” (die)
o‘lamoq (“to die”) or dunyo o‘zgargan
Substitution/euphemism; idiom dropped.
“Break the ice” (start convo)
muzni sindirmoq (“break the ice”)
Literal equivalent.
Uz qo‘lida tutqich yo‘q (no control)
“lack control (over the situation)”
Paraphrase in English (no idiom).
“A burning noonday sun” (scorching)
bir kuni jazirama mahali (“a scorching day”)
Literary translation example preserving imagery.
References (e.g. Shahnamah, Rumi)
Often left untranslated or footnoted
Cultural references are preserved or explained.
In literary texts, translators carefully preserved imagery. For instance, in the Uzbek translation of García Márquez’s One Hundred Years of Solitude, the phrase “a burning noonday sun” was rendered as bir kuni jazirama mahali (“a scorching day”), which maintains the intense visual effect. An idiomatic description of a character wandering through a house “without paying attention to anyone” was similarly rendered in a vivid, culturally resonant Uzbek phrase. In media discourse, however, PUs are often creatively adapted. Ravshanova (2025) observes that headlines and advertising frequently manipulate known idioms: e.g. “Break the ice” becomes “break the digital ice”, linking the original metaphor to modern technology. Likewise, “Every cloud has a silver lining” might be twisted to “Every cloud has a silicon lining” in a satirical tech context. These transformations still evoke the original expressions but with new, culturally specific twists.
Overall, our comparative model shows that intertextual meaning is sometimes preserved and sometimes transformed. In Ravshanova’s terms, translators “preserve semantic transformations” when possible, but often “adapt them to fit cultural norms” in the target language. For example, the English idiom “break the ice” can remain nearly identical, while “spill the beans” loses its imagery. In every case, we note whether the translation retains the source’s implied allusions (intertextual links) or replaces them with an explanation or local equivalent.
Discussion
These findings highlight the intertextual challenges of translating PUs between English and Uzbek. When an equivalent idiom exists in both cultures (as with “burn bridges”), the translator can maintain the intertextual reference intact. In contrast, culture-bound idioms (like “spill the beans”) require negotiation between fidelity and clarity. Jumayeva (2024) emphasizes creative techniques for this purpose: when literal or equivalent translations fail, translators use paraphrasing, substitution, borrowing, or figurative paraphrase to preserve meaning. Our data confirm these strategies. For instance, substituting o‘lamoq for “kick the bucket” sacrifices the original image but retains the outcome. This trade-off aligns with Newmark’s notion that idioms must be understood in context: the translator must choose an expression that fits the situational meaning and emotional tone, even if the form changes.
Another study by Najmiddinova and colleagues examined the role of pragmatics in intercultural communication with emphasis on politeness, noting distinctive features of Uzbek communicative etiquette.
Research on Uzbek hospitality concepts reveals the cultural centrality of mehmondo’stlik (hospitality) in Uzbek society [16]. Najmiddinova’s study of hospitality-related proverbs in English and Uzbek demonstrated significant cultural differences in conceptualizations of guest-host relationships, social obligations, and communal values [16]. Makhammadovna’s comparative analysis of hospitality reflected in English and Uzbek phraseological units similarly revealed culture-specific patterns.
The need to maintain intertextual equivalence often dictates strategy choice. The American Journal of Humanities (2024) recommends “retaining references to other texts or cultural artifacts” in translation, using expert knowledge if necessary. This matches our observation that references to literature or religion (e.g. names of epic poems, religious terms) are typically left in transliteration or carefully translated so as not to lose the allusion. In contrast, where no direct reference is needed, translators may creatively adapt the expression to local culture (as we saw in media headlines). Thus, preserving intertextuality is sometimes a matter of strategy: direct carryover, annotation, or creative substitution.
These results echo theoretical work on translation as an intertextual act. Schӓffner (2012) notes that texts depend on other texts (“interdiscursivity”) and that translators recontextualize source-culture references. Our study shows how this plays out with PUs: translation is not just word-for-word rendering but an intercultural dialogue. Moreover, Ravshanova’s analysis suggests common transformation patterns (metaphor extension, irony, etc.) in making intertextual links. We observed similar techniques in the Uzbek translations: for example, when an idiom’s meaning is narrowed or broadened to fit a new context, the intertextual connection is altered but still present in spirit.
Genre differences are notable. In literary translation, translators often have space to unpack idioms or choose elegant equivalents, preserving literary allusions. For example, cultural analogues or poetic phrasing can be used to mirror the source’s tone. In journalism and speeches, brevity and audience familiarity constrain choices. Ravshanova notes that media tends to modify PUs for effect (as seen in English media), and similarly an Uzbek newspaper might coin a catchphrase or use a neutral term. The balance between domestic readers’ understanding and fidelity to the source is delicate. Translators sometimes retain a foreign name or concept (with gloss) to keep the intertextual feel, or else rely on a culturally closer metaphor, at the cost of the original reference.
In sum, our modeling suggests that intertextual equivalence is partial: much depends on the idiom’s translatability and the translator’s strategy. When direct idiomatic parallels exist, equivalence is high. Otherwise, translators use paraphrase or culturally analogous idioms to approximate the same effect. These choices confirm Baker’s claim that idioms are among the hardest units to translate and often require creative mediation. By identifying patterns across many examples, we provide a systematic view of these choices in the English–Uzbek context.
Conclusion
This comparative study demonstrates that translating English and Uzbek phraseological units involves intricate intertextual work. Where possible, translators render idioms with local equivalents, maintaining the original imagery and cultural reference. When no direct match exists, they employ strategies like substitution, paraphrase, or explicitation. In all cases, preserving the intertextual import of an expression – its allusion to shared knowledge or text – is paramount. As Schäffner (2012) argues, translators act as cultural mediators, recreating links between texts.
Our findings imply that translator training should emphasize these strategies and the analysis of PUs’ cultural roots. Ultimately, effective translation of idiomatic language depends on balancing linguistic equivalence with cultural adaptation. Future work might extend this modeling to other language pairs or larger corpora, but already it underscores that intertextual equivalence is attainable through informed strategy: through literal rendering when possible, and through creative adaptation when necessary, translators can ensure that readers in Uzbek (or English) catch the echo of the source text’s cultural meanings.
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Since times immemorial, education has been looked upon as a parallel training for a growing up human mind, and it is about how to live in the world, and how to connect back to the source of life. It is unfortunate that men, when die, leave all their wisdom or follies behind, and they take nothing with them, except their plain spirit, which is then subjected to close scrutiny and awarded or punished as per divine parameters. This world would have been far better if men who are born to this earth also carried their former wisdom and did not have to start afresh.
In fact, it appears humanity is not a straight upward progression. Gods are trying on human versions. How different men tackle the same problems, obviously, differently, and this helps gods to understand the variety of problems in human life, and make a repository of human wisdom which shows how situations can be handled in different ways. Humanity can be seen as soft versions of truth and untruth which keep intersecting in complex combinations.
As such, progression of human civilization is only a hit and trial for gods, who deny them acquired wisdom, and resend them on the earth, with only original wisdom, and then see if men have made any tangible progress in being human. But, it appears, they are disappointed and disillusioned too in the capability of mankind to emerge from their inherent weaknesses and accomplish something of value.
What we consider of great value, the hi tech trains, aeroplanes, and AI etc, are no match for the ingenuity of gods, because all these things put together, have further diminished the size of man in the eyes of the angels. Angels judge men, not by their intelligence, but by their wisdom in making this world a better place. Intelligence is mostly directed towards one’s own wellbeing. Men never look beyond their nose. Whatever they are doing is amiss in the eyes of gods. Is it that all the educational edifice, the complex web of universities, colleges, gurus and ‘ghantals’, [high flown teachers] have failed to rise to the expectations of gods?
If gods are not happy with men, if they are irritated with nonstop debates and seminars, it is because people have lost their control over natural language of the body, and they have to use language which they have mastered how to miscarry. They have tried to make fool of the gods who have realized at the end that men and mischief go together. All the knowledge is born out of mischief. People who study theology and mysticism, are like teachers who have taught Poetry for forty years, without writing a poem themselves.
The Blues
Where has education lagged? First of all, the declared aims of the people at the helm were suspect. If it was Macaulay, by now we people know it well, he wanted only ‘babus’ to take dictation from English masters. And second purpose was to paste English culture over the minds of young Indians. Even today, we name our schools after ‘Convent’ etc. English and Italian names of colonies, and companies, point to only one thing. We have no pride in our own culture. We feel inferior and that is why when we have to teach Poetry, we quote Keats. We have no Indian authors at hand to quote, as if there are no poets of substance in our own country.
While Macaulay’s model was defective, still it gave us great scholars who spearheaded the struggle for freedom. But, as times are moving ahead, we find the intellectual quotient of the people is giving way and the idea of acceptance, discussion has taken the back seat. Indian scholarship today believes in dictums, and ideological struggles and independence of thought and speech is under grave erosion.
Education should have created a corps of people who believe in goodness, fairness, justice and honesty. It is nowhere near this ideal. On the other hand, we have taught success, and push-ahead syndrome to our students. Finally, the kind of society that we come across, is one in which only money matters, power matters, wealth matters, and all types of crimes flourish.
If a man is properly educated, how can he become a criminal? How can Universities sell degrees, and how can doctors sell kidneys? How can professionals sell secrets, and corporates reduce the people to paupers and make high business profits? If a student gets the degree of an IT professional, he migrates to USA, and there, his only passion is to attain great success. These accomplishments are good, but do they have any relevance to the country they belong to? How they connect themselves to the nation of their origin? Going beyond nationalities, I wish to underscore the idea that every professional is not an individual skyscraper. He belongs to a society, a family, and milieu, which he must serve. Accomplishments without this service dimension are acts of absolute selfishness, and isolate the man from the cosmic responsibility.
Cosmic Responsibility
As a cosmic citizen, everyone must feel connected to his society, to his family and, of course, to gods if he is not an atheist. Our education teaches us in a thousand ways what we should do to succeed in life, and universities give us degrees on the basis of which, we can get jobs. Now that you are equipped with the art of earning money, so that you could remain alive, the society wants your body and your mind for its incomplete jobs. Where are you ? It waits but there is no response from our top rankers.
What Not to Do
When I was learning car driving, my driver was an old military man. Ordinarily, the trainers tell you to save the car from a brick lying on the road. But he would ask me to let the tyre hit the brick. He said, if you know how to hit it, you will also know how to save your car from it.
From this story, I come to the conclusion that teachers and educators should teach their students what not to do in their lives. This is very important. In the past, when we went to a doctor, he would give us medicine, but at the same time, he would tell us what not to eat, because indiscriminate eating could aggravate the malaise and render the effect of his medicine useless. But now, doctors take care to prescribe medicine, [in order to inflate bills] and, if you do not force, the doctor won’t tell what not to eat. Naturally, it ensures your visits to the doctor.
Same thing happens to our educators. They don’t tell the students what they should not do. For the benefit of the readers, let me state a few don’ts. Others you can think of yourself.
Don’t cross your limits. Don’t cheat anybody. Don’t make false claims. Don’t do anything for which your conscience stops you. Don’t think of success as your ultimate career. Never use ulterior means for success. Never tell lies, even to yourself. Never think of breaking the law. Never go into marriage till you understand the idea of marriage. Never go for matrimonial ads. Never look for a partner who is rich. And so on.
If we want a better world, we need to work on these ideas. Education of young minds means we have to make them into decent human beings with minds which do not think amiss. We have to impart them love for mankind, love for nature, love for the creator, love for parents, and love humanity at large. Every student, when emerges from the University education, should swear by honesty, fairness, and goodness. It should be inscribed on the degrees as a solemn pledge. If we are not doing so, we are responsible for criminalizing this society.
Dr. Jernail Singh Anand, with an opus of nearly 200 books, is Laureate of the Seneca, Charter of Morava, Franz Kafka and Maxim Gorky awards. President of the International Academy of Ethics, his name adorns the Poets’ Rock in Serbia. Anand’s work embodies a rare fusion of creativity, intellect, and moral vision. He is a global voice, challenging readers to confront the complexities of existence while offering hope through art and ethics.
