Sharifova Saidaxon Kamolliddinjon qizi was born on May 26, 2008, in the village of Kaldushon, Furqat district, Fergana region, into an intellectual family.
In 2015, she began her studies as a first-grade student at School No. 21 in Furqat district, where she is currently an 11th-grade student.
Beyond her school curriculum, Saidaxon actively participates in various extracurricular clubs. She speaks English fluently and, despite her young age, is the holder of more than 15 international and official certificates. She has also taken part in numerous projects. Moreover, her poems have been published by the official publishing house Lulu Press Inc.
Dr. Debabrata Maji’s journey is one woven with the artistry of words, the precision of engineering, and the resounding echoes of literary passion. Born on September 6, 1961, in the serene Deulpur Village of Howrah District, West Bengal, India, his life’s path meandered through the structured world of engineering before blossoming into an awe-inspiring legacy in the poetic realm. Despite pursuing a career in engineering, the written word never loosened its grip on his soul.
It was as if poetry was inscribed into his very being, waiting patiently for the right moment to erupt into brilliance. And erupt, it did. What followed was an unstoppable rise through the ranks of the World Poetic Fraternity, marking Dr. Maji as a luminary in contemporary literature. His literary prowess, distinguished by a profound sensitivity and refined craftsmanship, has been recognized far and wide. The world acknowledged his contributions by bestowing upon him fourteen Honorary Doctorates, a testament to the depth and impact of his work. Recognition followed in waves, with eleven prestigious Annual Literary Awards adorning his illustrious career – one of the most remarkable being the Silver Saraswati Statue, a symbol of divine wisdom and artistic excellence.
The weight of his influence is evident in the vast array of publications that carry his name. His unique poetic creations have graced numerous magazines, newspapers, and contemporary anthologies, reaching readers across India and beyond. His artistry, rooted in heartfelt emotions and intricate expressions, carved a distinct space within global literary landscapes. Dr. Maji’s written legacy is solidified through eight remarkable poetry collections, each bearing the coveted ISBN. His books – Kavita Bichitra, Kavita Darpan, Probad Angina, Premer Boikunth, Sonnet Bhaskar, Harano Bamsari, Smarane Manane and Dreamscape are more than literary works; they are extensions of his soul. They have found their way into the hands of eager readers, offering solace, beauty, and wisdom through poetic verses that transcend time.
The accolades are endless, honouring his artistic contributions with the most distinguished awards: Bharat Gaurav Ishan Award, International Solidarity Award, Kabi Ratna Award, Sarat Sahitya Ratna Award, Bengal Shiksha Gaurav, International Kabi Ratna Award, and many more, including the Royal of Art and Literature Award, Bishwa Bongo Sahitya Award, Golden Pen Award, Golden Star Award, William Shakespeare Award, Poet of Nature Award, and the revered Gold Poetry Prize Winner. These titles bear witness to his unwavering commitment to poetry and the sheer brilliance of his literary craft. His story is not merely about accolades or achievements – it is about a man who dared to transform life’s melodies into poetry, leaving behind an enduring legacy that will inspire generations to come.
When summer came, Aunt Anora would come to our house every evening with her granddaughter Humora to watch TV. Because there was no electricity in her hut. She would wake up at dawn in her house among the reeds and go around her yard – after all, she would take care not to let the animals eat the reeds. She would sell the reeds and help her family. Although she did not have much money, Aunt Anora could not stop working.
By the way, they had about a hundred sheep, more than seventy goats, more than thirty cows and dozens of horses – but still, Aunt Anora’s enthusiasm for work amazed everyone. The melon crops in their yard were overflowing – not only people, but even birds seemed to be waiting in line. After all, he didn’t trust anyone — “My own work, my own livelihood,” he always said.
When the sun was slowly setting below the horizon, Aunt Anora would come to our house, first opening her hands in prayer:
— Oh my God, You are kind. Don’t make me need anyone else but You. Take my life where I walk. Protect me from being a burden to someone while lying in bed. Amen… Allahu Akbar…
This prayer of his always seemed strange to me. After all, he has everything, right? If he doesn’t lack anything. Why does he ask for so much money? Unable to hide my surprise, one day I asked him sarcastically:
— Aunt, why are you so worried? In any case, we don’t have any…
He smiled, handed me the tea, and frowned:
— You’ll understand when the time comes…
At that moment, my daughter-in-law, Oisara, who was making a batch in front of the tandoor, said, “Zuhra, bring the bowls, we’ll make the soup.”
Years passed. Aunt Anora’s prayers rang in my ears. I went to study in Tashkent. However, soon after, a constant sore throat began to bother me. Sometimes I felt embarrassed in front of my friends. A year passed in such agony.
The second year of study began. But the pain in my body made me think more than the lessons. During this time, my heart would pound, I would feel weak, and my complexion would turn pale. I dropped out of school and returned home. The doctors examined me, and finally they gave me the diagnosis: pulmonary tuberculosis.
My head was spinning, my heart was pounding. Sometimes I could barely breathe. The doctors were surprised.
— This is the first time in my career that I have ever encountered such a situation, — said Sister Zaynab, her eyes sad.
My condition worsened day by day. At that time, Aunt Anora’s prayers kept ringing in my ears: “Take my life while I am walking…”. Could it be that I, too, would be bedridden and unable to drink a single mouthful of water without anyone’s help?
My heart shuddered. My limbs trembled, and my eyes filled with tears. Now I understood — no one wants to be in need, even the closest ones. Loneliness is the most painful cry in silence. For a person lying in bed, no one hears this cry. No comfort, no consolation can be a balm for your pain. Fighting illness alone is the most difficult test for a person.
One such day, I went to the window. Outside, the autumn breath was deep and the birds were chirping. But I couldn’t feel this beauty inside me. The sadness that was pressing hard on my heart was like darkness. My eyes were fixed far from the window – on the light clouds at the foot of the sky. For a moment, Aunt Anora came into my mind – she always emphasized that “One should not forget to be grateful.”
Suddenly, something trembled inside me. It was hope. Although the pain had taken over my body, my spirit had not yet been defeated. At that moment, my mother entered the room. Her gaze was as kind as if it were swallowing me, and in her hand was a bowl of hot soup. I looked at her – in this look there were a thousand words, in a thousand words there was only one plea: “I still want to live.”
She put the soup on the table and stroked my hair:
— You are strong, my daughter… You will pass this test too. As Aunt Anora said, one should not be absorbed in silence, there is life in it too.
Her words began to illuminate the darkness inside me a little. Perhaps this pain did not come to break me, but to teach me a lesson. Perhaps I am now understanding the truth that Aunt Anora said: a person should be grateful for every breath, every step, every mouthful of water.
A light whisper was heard in the silence. I did not know if it was the wind outside or the patience in my heart. But there was one truth that I knew:
Life is the realization of the blessing of opening your eyes every morning when you wake up. Every heartbeat is the belief in living.
The greatest truth that I realized during these difficult days was the wisdom hidden in Aunt Anora’s prayer.
She pleaded:
“Take my life where I am, don’t make me need anyone…”
At first, these words seemed to me just a fear of old age. But now I understand that this prayer was a request for humility before life, for the preservation of human dignity. Because lying in bed and needing someone’s help with every breath is a test not of the body, but of the soul.
I gradually began to recover. Every morning, when I wake up, I repeat Aunt Anora’s prayer:
“Oh my God, You are kind, don’t make your servant need anyone other than You…”
Now I have learned to walk with gratitude at every step, to feel life with every breath. Pain breaks the body, but patience makes a person an idol.
And I understood: sometimes one prayer changes a whole life.
Abdisattorova Hurshida was born on November 9, 1997, in the village of Olmazor, Chirakchi district, Kashkadarya region. She is currently a third-year student of Sports Journalism at the University of Journalism and Mass Communications.
Her articles have been published in the newspapers Hurriyat and Vaziyat, as well as on the websites Olamsport and Ishonch. She is also a participant of the international scientific-practical conference titled “Future Scientist – 2025.”
The development of Uzbek literature: historical periods, processes of formation and prospects
Abstract: The article analyzes the formation of Uzbek literature, stages of development, examples of classical and modern literature, changes and prospects that occurred during the period of independence from a scientific and literary point of view. Issues such as the sources of literature, stages of formation, high examples of classical literature, literature of the 20th century, literature of the period of independence, factors influencing the development of literature, and prospects of literature are considered.
Keywords: Uzbek literature, history, development, classical literature, modern literature, independence, literary studies, literary criticism, perspectives.
Uzbek literature is an integral part of the rich cultural heritage of the peoples of Central Asia and has a long history. During this history, our literature has undergone various socio-political and cultural changes, developing through its own directions, genres and styles. This article analyzes the stages of formation of Uzbek literature, development trends, examples of classical and modern literature, as well as the changes and prospects that have occurred in our literature during the period of independence from a scientific and literary point of view.
The roots of Uzbek literature go back to ancient times. Examples of oral literature include epics such as “Alpomish”, “Go’ro’g’li”, proverbs, riddles, legends, and tales that reflect the lifestyle, worldview, dreams, and moral values of the Uzbek people. These examples of oral literature have been passed down from generation to generation, laying the foundation for the formation of the Uzbek literary language and the development of artistic thought.
The formation of written literature mainly dates back to the 9th-12th centuries. During this period, literary works created in the Turkic language based on the Arabic alphabet, in particular, Yusuf Khos Hajib’s “Kutadgu bilig” (“Knowledge Leading to Happiness”), are considered one of the first written examples of Uzbek literature. “Kutadgu bilig” raises issues such as state administration, morality, justice, and acquiring knowledge, and provides important information about the socio-political and cultural life of that era.
Although there was some stagnation in literary life as a result of the Mongol invasion in the 13th-14th centuries, our literature rose to a new level in subsequent periods. In particular, the era of Amir Temur and the Temurids is recognized as the “golden age” of Uzbek literature. During this period
Great attention was paid to the development of culture and science, and cities such as Samarkand, Bukhara, and Herat became major cultural centers.
In the 15th century, the literary activity of Alisher Navoi opened a new page in the development of Uzbek literature. Navoi turned the Uzbek language into a literary language and demonstrated its potential. His epic poem “Khamsa” (“The Five”), the divan “Khazoyin ul-maoniy” (“The Treasury of Meanings”), and the work “Muhokamat ul-lug’atayn” (“The Discussion of Two Languages”) are considered high examples of Uzbek literature. Navoi’s works widely cover such themes as humanistic ideals, justice, enlightenment, love, friendship, and patriotism.
Uzbek literature continued to develop in the post-Navoi era. Zahiriddin Muhammad Babur’s “Boburnoma”, translations and ghazals by Muhammad Riza Ogahiy, and the works of poets such as Munis Khorezmiy, Kamil Khorezmiy, Rojiy, Nodira, and Uvaysiy enriched the treasury of Uzbek literature.
The 20th century is characterized by modernization, the emergence of new directions, genres and styles for Uzbek literature. During this period, such movements as realism, romanticism, and modernism became widespread in literature. Writers such as Fitrat, Chulpon, Abdulla Qodiriy, Oybek, Gafur Ghulom, Hamid Olimjon, Zulfiya, Mirtemir, Abdulla Oripov, and Erkin Vohidov made a great contribution to the development of Uzbek literature.
Works such as Fitrat’s “O’g’uzxon”, “True Love”, Chulpon’s “Night and Day”, Abdulla Qodiriy’s “Bygone Days”, “Mehrobdan Shayon”, Oybek’s “Kutlug’ blood”, Gafur Ghulam’s “Shum Bola”, Hamid Olimjon’s “Zaynab and Amon”, Zulfiya’s “Men Seni Sevaman”, Shukur Kholmirzayev’s “On’n-sixga kirmagan kim bor”, and Abdulla Oripov’s “O’zbekiston” are considered among the finest examples of Uzbek literature.
Although literature was under ideological pressure during the Soviet era, our writers tried to reflect the pain, hopes, and national values of the people in their works. The literary works created during this period served to enrich the spiritual world of the Uzbek people and preserve their national identity.
A new generation of young writers is emerging, trying to reflect the pressing problems of modern life, the dreams and hopes of young people, and human relationships in their works.
During the period of independence, great attention is also paid to translation work in Uzbek literature. The best examples of world literature are translated into Uzbek, which serves to enrich the spiritual world of Uzbek readers. At the same time, the best works of Uzbek literature are also translated into world languages, and efforts are being made to introduce Uzbek literature to the world.
The development of Uzbek literature is closely related to many factors. Factors such as socio-political changes, cultural renewal, technological developments, improvement of the education system, development of literary criticism, activities of publishing houses, and the rise of reading culture have a positive impact on the development of our literature.
In the context of globalization, the integration of Uzbek literature with world literature, the expansion of literary ties, and the participation of our writers in international literary forums are serving to increase the prestige of Uzbek literature.
The future of Uzbek literature is bright. The achievements made during the period of independence, the opportunities created, the emergence of a new generation of writers, and the integration of our literature with world literature inspire confidence in the further development of Uzbek literature and its rise to new heights.
In the future, Uzbek literature will continue to develop such trends as understanding national identity, deeply reflecting the spiritual world of man, highlighting the urgent problems of modern life, and keeping pace with world literature. New genres, styles, and directions will emerge in Uzbek literature, a new generation of young writers will emerge, and a unique place for Uzbek literature in world literature will be formed.
In conclusion, Uzbek literature has a long and rich history, and has developed in different directions, each of which has its own characteristics. During the period of independence, our literature has reached a new level and has great potential for further development in the future. The development of Uzbek literature is closely related to the spiritual maturity of the Uzbek people, the process of understanding their national identity. Therefore, it is the duty of each of us to pay attention to our literature, support it, encourage young writers, and improve the culture of reading.
Literary studies and criticism are important in the development of literature. Literary scholars analyze literary works from a scientific perspective, determining their artistic value, ideological direction, genre characteristics, and stylistic peculiarities. Critics, on the other hand, evaluate literary works, point out their positive and negative aspects, give advice to writers, and guide the literary process.
During the period of independence, significant changes also took place in the field of literary studies and criticism. Our literary scholars gained the opportunity to analyze literary works objectively, free from ideological pressure. Our critics, in turn, gained freedom in evaluating literary works. The development of literary studies and criticism serves the qualitative growth of our literature, the improvement of the skills of writers, and the formation of the literary taste of readers.
References:
1. History of Uzbek Literature (5 volumes) Institute of Language and Literature of the Academy of Sciences of Uzbekistan. Tashkent, 1977-1980. (The main source of Uzbek literature, a classic work of literary criticism)
2. Alisher Navoi. Khamsa Tashkent: Gafur Ghulam Literature and Art Publishing House, 1968. (Navoi’s life and work, analysis of the epic poem “Khamsa”)
3. Abdulla Qodiriy. Days gone by – Tashkent: Sharq Publishing House, 2019. (Analysis of the novel, the life and work of the writer)
4. Oybek. Kutlug’ kón Tashkent: Uzbekistan Publishing House, 2017. (Analysis of the novel, the life and work of the writer)
5. Erkin Vohidov. Selection Tashkent: Sharq Publishing House, 2016. (The poet’s life and work, analysis of his poems)
6. Abdulla Oripov. Selected Works Tashkent: Sharq Publishing House, 2018. (The poet’s life and work, analysis of his poems)
7. Zulfiya. Pages of Life Tashkent: Gafur Ghulam Literature and Art Publishing House, 1985. (The poet’s life and work, analysis of her poems)
8. Journal “Uzbek language and literature” – Academy of Sciences of Uzbekistan. (Articles on literary studies)
9. “World Literature” magazine, Writers’ Union of Uzbekistan.
(Articles on world literature, translations)
10. ZIYO.UZ website (www.ziyouz.uz) Information about Uzbek literature, the life and work of writers.
11. Wikipedia (uz.wikipedia.org) Information about Uzbek literature, the life and work of writers.
12. Kitob.uz website (www.kitob.uz) – information about Uzbek literature and books
13. Google Scholar (scholar.google.com) academic articles on literary studies. Uzbek
INTEGRATING DIGITAL TECHNOLOGIES INTO SCHOOL: GAME TOOLS. EDUCATION-BASED LEARNING AND INNOVATION
ANNOTATION.
This article analyzes the role of digital technologies in the preschool education system, in particular, the possibilities of increasing the effectiveness of lessons through interactive tablets, VR technologies, and game programs for children. It also discusses the relevance of the game-based learning methodology today and its impact on the educational process.
In recent years, the use of digital technologies in education has been developing rapidly. This process is also reflected in the preschool education system. After all, today’s children are representatives of the digital generation, and they are introduced to information technologies from an early age. Therefore, the use of technologies such as interactive whiteboards, tablets, and virtual reality (VR) in classes not only increases the effectiveness of education, but also increases children’s interest in learning.
MAIN PART.
Preschool educational institutions – in the formation of a child’s personality
is an important stage. Therefore, it is important to give children innovative thinking skills from an early age through the use of modern educational technologies. With the help of interactive tools, educational processes are organized in a more lively, interesting and memorable way. In this process, interactive boards allow educators to conduct lessons visually using various pictures, animations, and videos, in addition to simple explanations. Tablets allow for an individual approach to working with children. During the learning process, each child is given separate tasks, and their results can be monitored in real time. Virtual reality technologies can take children on a journey into the world of imagination. A preschooler can “fly into space” or dive to the bottom of the ocean using VR glasses. This not only increases interest, but also consolidates knowledge based on a clear imagination.
The fact that children learn through play has been proven many times by psychologists. Therefore, through game programs and applications, skills such as mathematics, language learning, and logical thinking are effectively formed. Special mobile games for learning English, interactive programs for introducing numbers give effective results.
Despite the fact that the use of these methods has yielded high results in improving the quality of education, there are still unresolved problems in the implementation of digital technologies today: these include the lack of technical equipment, the lack of teachers’ ability to use technologies, and the lack of
low skills or parents’ concerns about children spending too much time in front of gadgets. The solution to these problems is to strengthen the technical base in institutions, train teachers in regular professional development courses, work in partnership with parents, and limit the time spent using technology. CONCLUSION.
In today’s rapidly developing era, the effective integration of digital technologies into the preschool education system during the lesson is a must. Interactive whiteboards, tablets, VR technologies and game-based learning methods increase children’s interest in learning. Also, the rational use of digital tools allows educators to more conveniently manage the pedagogical process, regularly monitor children’s development and strengthen effective cooperation with parents. However, when using digital technologies, it is important to take into account the age characteristics of the child and ensure information security.
The introduction of digital technologies in preschool education is a key requirement of modern education, which creates a solid foundation for the formation of 21st century skills in children and the upbringing of a competitive and intellectually mature generation. Therefore, today it is necessary to widely use these tools in the modernization of the education system.
References:
1. Strategy of the President of the Republic of Uzbekistan “Digital Uzbekistan 2030”.
2. Data from the Ministry of Preschool and School Education of the Republic of Uzbekistan (2021).
3. Prensky, M. (2001). Digital Natives, Digital Immigrants. One the Hoziron.
4. Gee, J.P.(2007). What Video Games Have to Teach Us About Learning and Literacy.
Abdirashidova Ozoda was born in Chiraqchi district of Kashkadarya region and studied at the Pedagogical Faculty of Karshi State University, majoring in Preschool Education. She’s an ambassador and member of international organizations and the holder of international certificates.
Artificial Intelligence: Africa, Asia, and the New Race for the Future
From Nairobi to Tashkent, from Silicon Valley to Beijing, artificial intelligence is rewriting the rules of our world. It promises faster growth, smarter healthcare, and better education, yet also brings fears of job losses, fake news, and even global insecurity. For developing regions like Africa and Central Asia, the stakes are higher than ever: will AI be a bridge to progress or a trap of dependence?
The twenty-first century is often called the century of information. But perhaps it would be more accurate to call it the century of intelligence—both natural and artificial. Only a decade ago, artificial intelligence was a topic reserved for scientists, engineers, and philosophers. Today, it is discussed in the streets of Nairobi, in the classrooms of Tashkent, in the boardrooms of multinational corporations, and even in the corridors of political power.
Artificial intelligence—commonly shortened to AI—has emerged as the single most transformative force of our time. It is not just a new tool; it is a new paradigm. Much like electricity in the 19th century or the internet at the turn of the millennium, AI is reshaping every aspect of life: how we learn, how we work, how we communicate, and even how we dream about the future.
Yet while the opportunities are dazzling, the challenges are equally daunting. For Africa and Asia—continents rich in culture, diversity, and ambition but also facing issues of inequality and underdevelopment—AI is not a distant luxury. It is an urgent necessity. It can either accelerate their development or deepen existing divides.
Artificial intelligence, at its core, is the ability of machines to perform tasks that normally require human intelligence. This includes understanding language, recognizing images, making decisions, and even creating new content. But while the definition is simple, the implications are complex.
Take education, for example. Across the world, classrooms are often overcrowded, teachers are overwhelmed, and students struggle to keep up. AI offers a way out. With adaptive learning platforms, students can now receive personalized lessons that adjust to their speed and style. A student in a rural Kenyan village who has never met a foreign language teacher can now practice English or French with an AI tutor. A child in Uzbekistan can learn mathematics not only from textbooks but from interactive programs that respond to their mistakes and guide them step by step.
The impact of AI in medicine is equally revolutionary. According to the World Health Organization, sub-Saharan Africa carries 24% of the global disease burden but has only 3% of the world’s health workers. This imbalance has cost millions of lives. AI can help bridge the gap. Algorithms trained on thousands of medical images can detect diseases like tuberculosis, cancer, and malaria faster and more accurately than the average doctor. Virtual health assistants can guide patients in their own languages, reminding them to take medication or advising when to seek hospital care.
In Uzbekistan, experiments with AI in healthcare are already underway. Startups are developing systems to digitize patient records and predict outbreaks of diseases in rural areas. In Africa, countries like Rwanda and Nigeria are testing AI-powered drones that deliver blood and medicines to remote villages. These are not just innovations—they are lifelines.
Business, too, has felt the AI wave. A recent McKinsey report estimated that AI could add up to $13 trillion to the global economy by 2030. That figure is not just abstract economics; it represents jobs, growth, and opportunity. In Kenya, fintech startups use AI to analyze mobile money transactions and offer microloans to people who lack access to traditional banks. In Uzbekistan, agricultural firms use AI to forecast crop yields, optimize irrigation, and reduce waste. The digital economy is no longer a dream of the future—it is the reality of today.
Even in our personal lives, AI is quietly omnipresent. The voice that greets you when you ask your phone for directions, the recommendations you receive on YouTube or Netflix, the automatic editing of your photographs—all are powered by AI. Sometimes we forget that what feels like magic is actually advanced mathematics working behind the scenes.
But for every promise, there is a peril. The first fear many express is unemployment. Machines that learn and adapt can replace humans in countless professions. Bank clerks are being replaced by apps, journalists by AI-generated articles, and factory workers by robots. Oxford University researchers once predicted that nearly half of all jobs in the United States are at risk of automation. If this is true for the world’s largest economy, what does it mean for developing countries?
Consider Africa, where over 60% of the population is under the age of 25. Each year, millions enter the job market hoping for opportunities that are already scarce. If AI eliminates traditional roles faster than new ones are created, frustration could grow into social unrest. The same risk applies to Central Asia, where governments are working to modernize economies but still face challenges in creating high-quality jobs.
Another danger is the spread of misinformation. AI can create what are known as “deepfakes”—videos or images so realistic that they are almost impossible to distinguish from reality. Imagine a fake video of a president declaring war, or a manipulated audio clip of a religious leader inciting violence. In societies where information spreads faster than fact-checking can catch up, such tools can destabilize entire nations. Already, misinformation campaigns fueled by AI-generated content have influenced elections in different parts of the world.
Ethical dilemmas add another layer of complexity. AI systems learn from data, and data often reflects human bias. If historical hiring data shows that women were less likely to be promoted, an AI system trained on that data might “learn” to favor men in job applications. If health records underrepresent rural communities, AI-driven medical tools might serve urban populations better. In short, without careful oversight, AI could reinforce inequalities rather than reduce them.
And then there is the question of security. Hackers can weaponize AI to launch cyberattacks more sophisticated than anything we have seen before. Imagine AI-powered malware that learns from every failed attempt until it finds a way into critical infrastructure—banks, hospitals, or even national power grids. Some scientists warn that uncontrolled AI development could be as dangerous as the invention of nuclear weapons. Elon Musk, one of the most prominent voices in technology, has repeatedly warned that AI poses an “existential risk” if left unchecked.
Artificial intelligence did not emerge overnight. Its roots can be traced back to the mid-twentieth century, when British mathematician Alan Turing posed a provocative question: “Can machines think?” His ideas laid the foundation for computer science. In the decades that followed, AI passed through cycles of hype and disappointment. Early programs could play chess or solve simple problems, but they lacked the power and flexibility of human reasoning.
The explosion of data and the rise of powerful computing in the 21st century changed everything. Machine learning—teaching computers to learn from examples rather than follow fixed instructions—unleashed unprecedented possibilities. The launch of systems like ChatGPT, capable of producing human-like conversations and creative texts, stunned the world. Suddenly, the dream of intelligent machines was no longer science fiction.
Yet history teaches us that every revolution carries two faces. The industrial revolution of the 19th century created wealth but also inequality. The internet brought connectivity but also cybercrime. AI is no different. “Technology is neither good nor bad; it is only a mirror of how humanity uses it,” says Dr. Amina Mwangi, a Nairobi-based technology ethicist. Her words remind us that responsibility lies not in the machines, but in ourselves.
For Africa, the stakes are enormous. With a population projected to reach 2.5 billion by 2050, the continent cannot rely on traditional models of growth. AI offers a shortcut—a way to leapfrog stages of industrialization and jump directly into the knowledge economy. Imagine AI predicting droughts months in advance, allowing farmers to prepare. Imagine automated translation tools connecting Africa’s 2,000 languages, fostering unity and communication.
Some of this is already happening. In Ghana, AI is being used to analyze satellite imagery and detect illegal mining. In Kenya, farmers receive SMS messages generated by AI systems that forecast rainfall and recommend when to plant seeds. In South Africa, AI-powered platforms are helping students prepare for exams by providing personalized practice questions.
Uzbekistan, too, is entering the AI race. The government has launched a National Artificial Intelligence Strategy aimed at integrating AI into sectors like education, agriculture, and public administration. In Tashkent, universities are opening AI departments, training a new generation of programmers. Startups are developing chatbots for e-government services, helping citizens access information without standing in long queues.
But there is a catch. Both Africa and Central Asia face the challenge of digital inequality. Internet penetration is uneven, electricity can be unreliable in rural areas, and the cost of devices remains high for many families. “If AI only serves those who are already privileged, then it will widen the gap between rich and poor,” warns Professor Rustam Karimov, a technology researcher in Uzbekistan. His concern echoes across both continents: how can AI be made inclusive?
The solution lies partly in education. To benefit from AI, societies must cultivate digital literacy. It is not enough to own a smartphone; citizens must know how to use technology critically, how to question what they see, and how to protect their privacy. Initiatives in Kenya and Uzbekistan are starting to introduce coding classes in schools, hoping to prepare children for a future where digital skills are as essential as reading and writing.
At the same time, governments must craft wise policies. Regulation is a double-edged sword: too much, and innovation suffocates; too little, and chaos reigns. The European Union has already begun drafting laws to regulate AI. But for Africa and Asia, the challenge is different. They must strike a balance between attracting investment and protecting citizens. Transparency, accountability, and public participation will be crucial.
Beyond politics and economics lies a deeper question: what does AI mean for our humanity? Machines can imitate human conversation, paint pictures, and even compose music. But can they truly create? Can they feel joy, sorrow, or love? Most experts agree they cannot. Creativity, at least in its deepest form, remains a uniquely human gift. AI can assist, but it cannot replace the spirit behind a song or the emotion in a poem.
This tension between human and machine is not new. When photography was invented, some feared it would kill painting. When cinema appeared, many predicted the death of theater. Yet both art forms survived, adapting and flourishing. Perhaps AI will follow the same pattern—not as a destroyer, but as a transformer.
There is also a spiritual dimension. In many African and Central Asian cultures, community, empathy, and respect for tradition are central values. These are things no machine can replicate. “AI may teach us efficiency, but it cannot teach us compassion,” says Reverend Samuel Njoroge, a pastor in Nairobi. His words highlight an important truth: technology must serve people, not replace their humanity.
For all its risks, AI also brings hope. In countries burdened by corruption, AI can increase transparency by tracking government spending. In regions suffering from climate change, AI can forecast natural disasters and save lives. In economies struggling to diversify, AI can create entirely new industries.
The challenge, then, is not whether to embrace AI, but how. Should it be left to the free market, where profit dominates? Or should governments step in to ensure fairness? Should international organizations like the United Nations play a role? These are questions without easy answers.
But one thing is certain: the race for AI dominance is already underway. The United States and China are investing billions, competing to control the future. Europe seeks to carve its own path with strict regulations. For Africa and Asia, the choice is clear: either join the race or be left behind. The outcome will shape not just economies, but cultures and identities.
Yet, embracing AI is not merely about technology—it is about choices. Humanity is faced with a decision that will define generations to come. Will we use AI to amplify inequality or to expand opportunity? Will we allow machines to dominate creativity, or will we use them to unlock our own potential?
In Africa, young entrepreneurs are already experimenting. In Lagos, a tech startup uses AI to predict urban traffic, reducing commute times and pollution. In Kenya, AI-driven platforms provide mental health support to youth who would otherwise never speak to a counselor. Across the continent, universities are partnering with tech companies to provide hands-on AI training, ensuring that the next generation of leaders can harness technology for social good.
Uzbekistan’s approach is similarly forward-looking. In Tashkent and Samarkand, AI programs help preserve cultural heritage by digitizing manuscripts and creating interactive museum experiences. Local startups are developing chatbots that respond in Uzbek, Russian, and English, breaking down language barriers. Even small farmers benefit: AI tools suggest optimal planting times and predict water needs, helping secure food supplies in an era of climate uncertainty.
Experts emphasize that collaboration is key. Dr. Amina Mwangi in Nairobi notes, “Africa does not need to copy Silicon Valley—it needs to learn from it, adapt it, and apply it locally.” Similarly, Professor Rustam Karimov in Tashkent stresses that Central Asia must balance innovation with cultural and ethical considerations. By sharing knowledge and experience, emerging regions can leapfrog older technologies and create unique solutions that address local challenges. But we must not overlook the human dimension. AI can assist, inform, and analyze, yet it cannot replace empathy, morality, or wisdom. The power of AI is amplified or diminished depending on the humans who control it. Teachers, doctors, leaders, and citizens are all stakeholders in shaping this new world. Their decisions will determine whether AI becomes a tool of liberation or a vector of control.
Consider the words of Reverend Samuel Njoroge in Nairobi: “AI may increase efficiency, but it cannot teach us compassion.” This reminds us that as much as we celebrate technology, the essence of progress lies in human values. Efficiency alone does not create meaningful lives; opportunity alone does not cultivate wisdom.
Global cooperation is essential. AI knows no borders. Its impacts ripple across continents instantly. Developing countries must be included in global discussions on ethics, regulation, and best practices. International institutions, civil society, and the private sector must work together to ensure that AI serves humanity universally, not selectively.
The final question is not whether AI will change the world—it already has. The pressing challenge is whether humanity can guide this change responsibly. For Africa, Central Asia, and the rest of the globe, this is not a distant philosophical problem—it is a practical, urgent task. The choices made today will shape economies, education systems, healthcare, and social cohesion for decades to come.
In conclusion, artificial intelligence is neither inherently good nor inherently evil. It is a mirror reflecting the intentions and values of those who wield it. In the hands of responsible, ethical, and visionary leaders, AI can accelerate progress, enhance human creativity, and save lives. In the hands of the reckless or short-sighted, it can deepen inequality, manipulate truth, and create new risks.The responsibility lies with all of us. Scientists, policymakers, educators, entrepreneurs, and citizens must work together. They must ensure that AI serves humanity, preserves our values, and empowers future generations. In the partnership between humans and machines, humans must remain the guides, the creators, and the moral compass. As Africa and Central Asia embrace AI, they are not simply adopting technology—they are shaping the future. Their choices, innovations, and ethical decisions will set a precedent for the rest of the world. The race is not about who creates the smartest machine; it is about who uses intelligence—artificial and human—to build a fairer, wiser, and more compassionate world.
Artificial intelligence, in its essence, is a test of humanity. It challenges us to rise to the occasion, to harness knowledge responsibly, and to act with wisdom and empathy. Those who pass the test will not only survive—they will thrive. Those who ignore it risk leaving future generations with a world that is technologically advanced but morally impoverished. The time to act is now. Africa and Central Asia stand at the crossroads of opportunity and responsibility. By embracing AI thoughtfully, they can leap into a future where technology amplifies human potential rather than diminishes it. This is the moment to ensure that intelligence—both artificial and human—serves the highest purpose: the well-being, growth, and dignity of all people.
Nilufar Mo`ydinova was born in Qoshtepa district, Fergana region, Republic of Uzbekistan. She graduated from Uzbekistan State World Languages University. Currently, she works as a Manager at “Fair Print” Typography Service. Her articles have been published in the “Bekajon” and “Kenya Times” newspapers. She is also a holder of international certificates.
A brief synopsis of the book’s theme of “Common Era Literature”:
The “common era literature 2001–3000” refers to literary works produced during the 3rd millennium of the Common Era (CE).
A globalized perspective: Common Era literature reflects a globalized world, where cultural and national identities are increasingly intertwined. This is a departure from earlier literary traditions that often focused on a single culture or nation.
The influence of technology: Technology has significantly impacted the production, distribution, and consumption of literature in the 21st century. The rise of the internet, e-books, and social media has created new forms of storytelling and poetry.
Diverse voices: A growing emphasis on inclusivity has led to a more diverse range of authors and perspectives. Women, people of color, and individuals from various cultural backgrounds are gaining prominence in the literary world.
An exploration of contemporary issues: Common Era literature often grapples with contemporary social and political issues, such as terrorism, environmental concerns, and the impact of technology on human relationships.
Poetry Sample from the Book:
HAZY DREAM
by Jacques Fleury
A hazy familiar abstraction….
Like a decoupage painting
Designed as a distraction
Like watching you dreaming…
Mesmerized by a wistful whiff of
Melancholy and underlying yearning
for the joy of a blossoming aliveness.
You, a relay of impressionist painter Claude Monet
All while in the deep end of steep sleep;
I was transfixed and transported in your succoring still,
Even if for a sparkly shine of a firefly
Nestled in the arms of the numbing night,
Like the brevity of life itself…beautifully rendered
Even if only in your dream state;
Until daylight swallows the night
And dreams come AWAKE!
Jacques Fleury
Jacques Fleury is a Boston Globe featured Haitian American Poet, Educator, Author of four books and literary arts student at Harvard University online. His latest publication “You Are Enough: The Journey to Accepting Your Authentic Self” & 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 prestigious publications such as Spirit of Change Magazine, Wilderness House Literary Review, Muddy River Poetry Review, Litterateur Redefining World 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.–
Jacques Fleury’s book You Are Enough: The Journey Towards Understanding Your Authentic Self
