pencilling notes on a lung black cigarette packet-
our Winston, wronged for a woman and sin
rewrote history on scrolls thought down tubes
that came to him
in the Ministry of Truth Of Fools
where conscience learns to lie within.
not like today
the smug-sly haves say and look away
so sure
there’s nothing wrong with wanting more,
or drown their sorrows
downing bootleg gin
knowing tomorrows
truth is paper thin
.
at home
in sensory
perception
with tapped and tracked phone
the Thought Police arrest me
in the corridors of affection-
where dictators wear, red then blue, reversible coats
in collapsing houses, all self-made
and self-paid
smarmy scrotes-
now the Round Table
of real red politics
is only fable
on the pyre of ghostly heretics.
they are rubbing out
all the contusions
and solitary doubt,
with confusions
and illusions
through wired media
defined in their secret encyclopaedia-
where summit and boardroom and conclave
engineer us from birth to grave.
like the birds,
i will have to eat
the firethorn
berries that ripen but sleep
to keep
the words
of revolution
alive and warm
this winter, with resolution
gathering us, to its lantern in the bleak,
to be reborn and speak.
THE PORTAL IN THE WOODS
Seeing somnambulist sunrise
Through open window
Touch your face
After love rides
On moon tides
In ebb and flow
At tantric pace-
Love resides
Tasted
No asides
Wasted
Spices of the flesh
Soaking rooms in Marrakesh
How I ate your truffle in Zanzibar
While you smoked my long cigar.
Back home-
Tribes of bloods
And druids roam
Seeking out the overgrown
Portal in the woods
Where we hondfast
In this present of the past
Dance chanting
In stone bone circles
Like ooparts
Practicing
Magical arts
Settling
What chaos hurtles-
Reconnecting rhythms
In living and dead
To those algorithms
In nature’s head.
We are rustic-
Romantic
In land and sky
The air fire water
To warriors who slaughter
If Us or Them must die.
We wake
For clambake
Pleasure
In a cauldron lake
Of limbs together
Then cut sods of peat
From the bog under our feet
Exposing the pasts
That never last.
CUBIST GHETTOS
I think
To shrink
The distance
Of resistance
Inside self
To all else-
Knowing
Showing
Vulnerability
In the mystery
Leaves what is closed
Openly exposed-
To explanation
Under examination
When there isn’t one
That hasn’t gone
Until roof floor and sky door
Are no more-
Only roulette rubbles
Of drone troubles
Imprisoning
Reasoning
In cubist ghettos
Wearing jazz stilettos-
Flashing flamingo legs
To pink paradise Harlem heads
While new trees grow up mute
And ripen with strange fruit
Some whites too this time
A drowned boy, me and mine.
THE HEAD IN HIS FEDORA HAT
a lonely man,
cigarette,
rain
and music
is a poem
moving,
not knowing-
a caravan,
whose journey does not expect
to go back
and explain
how everyone’s ruts
have the same
blood and vein.
the head in his fedora hat
bows to no one’s grip,
brim tilted into the borderless
plain
so his outlaw wit
can confess
and remain
a storyteller,
that hobo fella
listening like a barfly
for a while
and slow-winged butterfly
whose smile
they can’t close the shutters on
or stop talking about
when he walks out
and is gone.
whisky and tequila
and a woman, who loves to feel ya
inside
and outside
her
when ya move
and live as one,
brings you closer
in simplistic
unmaterialistic
grooved
muse Babylon.
this is so,
when he stands with hopes head,
arms and legs
all aflow
in her Galadriel glow
with mithril breath kisses
condensing sensed wishes
of reality and dream
felt and seen
under that
fedora hat
inhaling smoke
as he sang and spoke
stranger fella
storyteller.
Strider Marcus Jones – is a poet, law graduate and former civil servant from Salford, England with proud Celtic roots in Ireland and Wales. He is the editor and publisher of Lothlorien Poetry Journal https://lothlorienpoetryjournal.blogspot.com/. A member of The Poetry Society, nominated for the Pushcart Prize x4 and Best of the Net x3, his five published books of poetry https://stridermarcusjonespoetry.wordpress.com/ reveal a maverick, moving between cities, playing his saxophone in smoky rooms.
“GO HOME!” I heard shouted by a biker as he sped past. I was bewildered. I was north of Chicago, visiting the continental Bahá’í House of Worship for North America in Wilmette, Illinois. Located on a ridge of land beside Lake Michigan, it can be seen from some distance. With its ribbed dome rising over the tree tops, it is a distinctive feature of the North Shore. It is a unique structure which attracts visitors from all over the world. All are welcome.
It is my spiritual home and has been for over half a century. I was not raised Bahá’í, no one is automatically Bahá’í. That is a choice each person must make for themselves. It was my choice as a young man out of high school on my own. I had been raised in a conventional Christian church in an unconventional family. My father’s mother was devout, so much so that, living on the farm next to ours, she began to come to our place every Sunday morning as soon as I was old enough to go, and would take me to Sunday School, then the church service afterwards. I was too young to put on my own pants, Dad had to hold them for me to step into, so I may have been just two or three. The sermons were long and boring, so Granma entertained me with quiet games. I eventually learned to sit still. As more children came into the family, they were added in the car too. Sunday mornings were the only times our parents had alone.
Granma taught Sunday School while we attended our classes. She had been a founding member of the church. Actually, I should say, her husband, son and brothers had been founding members, women were not allowed to vote or serve on the church board. Granma was one of the most active members of that church, yet she regretted that never once in her ninety-seven years of life had she been elected to head any of the many organizations or committees she belonged to there. She belonged to lots of community neighborhood organizations and had been elected president of them all at one time or another, more often than once, but not at her church.
Even though I was recruited for the ministry, I had my own reasons for finding another spiritual home. I never accepted the idea that everyone other than members of that church were going to Hell. I always thought God was bigger than that. Bahá’í scriptures teach that the Creator of the Universe (God) has provided Messengers/Saviors to all peoples, so none is left out. No one is condemned due to geography or time of birth. When I found the Bahá’í Faith, I embraced it immediately.
The Bahá’í Faith is as different from the belief system of that church, as the church building is from a Bahá’í House of Worship. For one thing, in a Bahá’í House of Worship, no preaching or weddings or funerals are undertaken. There is nothing in the edifice to separate people: no images, items or symbols – there are none at all. In this one, but not all, there are some brief quotations from Bahá’í scriptures around the top of the walls, in English because that is the dominant language in North America. No rituals or ceremonies are performed in this house of worship, because Bahá’ís have none to perform. With none of that, there is no altar to perform in front of. Likewise, there is no pulpit for preaching, because preaching is forbidden, as is collection of money. With no rituals, ceremonies or preaching, there is no clergy, no priest to perform these actions. There are brief worship services consisting of readings from the world’s religious scriptures, not just Bahá’í. There is no commentary on the scripture. The purpose of the building is for meditation and prayer. Though it is five hundred miles from my home, I try to go once a year just to keep in touch. There are few of them around the world because more effort, and money, has gone into providing schools in places where governments can’t. There are close to a thousand of them.
Not only is the building open to the public, but Bahá’ís consider each House of Worship they build as a gift to mankind. These structures are places where people can take a break from the world around them and pray and meditate. Anyone may enter as long as they are quietly respectful of others. It is a peaceful, quiet place for meditation and prayer for each soul.
Bahá’ís have erected Houses of Worship on each continent and more are being built. All are similar with no distractions for the worshiper, yet each is very different regarding the style of its construction. Some, in tropical climates, are open to the air. All reflect in some way the culture in which they are built. The one in New Delhi, India is in the form of a lotus blossom, often referred to as the Lotus Temple, and has been used by others to represent the entire country.
Gardens surround the nine-sided buildings (they all have nine sides, in a circular shape, that is the major architectural requirement). The gardens serve as a transition space before entering for worship. In Wilmette, a circling bench is a feature of each of the nine gardens. One does not have to go inside to pray. Each garden has a fountain in a pool to help mask surrounding noises, but they cannot obscure them all. Some of these gardens are next to a major street that nearly encircles the structure. I was in one of those gardens when a motorcycle passed by and words were shouted into the air.
“BAHÁ’ÍS GO HOME!”
The biker had rapidly passed before I could process the words. They were not words I had expected to hear. I had actually never heard them before in my presence. Then I reflected.
‘Yes, in a few days I’ll be going home, back to Kansas, but I’m sure that’s not what he meant. I could conceivably ‘go home’ to the home of my ancestors. Several came from Germany, some came from Ireland, but one of those was really Scottish, yet there are others. But part of me IS home! My Native American ancestry IS home!’
That led to a new train of thought.
‘You sir, are more likely the invader. My Native people have been here since some last ice age. Your people may well have come since then; why don’t YOU go ‘home?’
Of course, I couldn’t say any of it, and what would have been the point if I had?
Is this a slight bit of the rejection my German ancestors felt when they settled in the part of Kansas where I grew up and now live, when they tried to build a new life here in the 1860s? They were resented because they tried to make a living by the way they knew from home – making apple cider. They made two kinds: hard and soft. It was the hard cider that was objectionable, associated with drunkeness and unseemly behavior. I don’t know what all else.
After a century here, my family is well respected here (someone must have liked the cider), so this rejection was a bit startling and slightly amusing. He drove on past with no more than venting whatever he needed to express.
I thought what an impossibility it is to send people “home” when our only true “home” is planet Earth – and we are ALL home, wherever on Earth we happen to live. And, some people have little choice where that may be.
The shouter undoubtedly assumed that members of the Bahá’í Faith had come to this country from somewhere else, when that’s only partially true. The first Bahá’ís in America were born here before they knew of the religion. In fact, most Bahá’ís at this time in every country are people who were born there and learned about the religion, then adopted it as adults. The shouter was unaware that one is not born a Bahá’í. A person can be born into a Bahá’í family, with Bahá’í parents, but to be a member of the Bahá’í community must be a conscious choice sometime later in life, usually after age fifteen. One can’t make that decision for anyone else. Parents can’t make that decision for their children.
The Bahá’í Faith is based on the teachings of Bahá’u’lláh, a member of nineteenth century Persian aristocracy who spent the last forty years of His life as an exile and prisoner due to His teaching such things as there being a Messenger of God after Muhammad, the equality of women and men, and that the human race is one race. He gained nothing for His efforts. He lost all of his possessions and all worldly status. His entire family were prisoners and two sons died under those conditions. He gained nothing and lost everything, but He did not give up.
Today, millions of people around the planet read and study His words and use them to improve their lives, their families and their communities. They are demonstrating His teachings that: “The earth is one country, and mankind its citizens.” The human race is at “home” on planet Earth. We are ALL home; we ALL belong HERE, on Earth!
THE SIGNIFICANCE OF LEGENDS IN FOLK THOUGHT AND WORLD VIEW
Rahmonkulova Gulsevar Samidovna
1st year student of the Faculty of Uzbek Language and Literature of the Tashkent State University of Uzbek Language and Literature named after Alisher Navoi
Annotation. This article analyzes the role and significance of legends and legends in folk thought and worldview. The scientific basis of the fact that these genres of folk oral art have played an incomparable role in shaping people’s views on nature, society, goodness and evil, life and death is highlighted. Also, the figurative expression of folk thought, philosophical layers in the relationship between nature and man, artistic interpretation of values such as selflessness, faith, love and goodness are analyzed in the examples of the Kashkadarya oasis “Legend of the Creation of Kashkadarya” and “Legend of the Girl Kashka”. This establishes the role of myths and legends in the formation of national historical memory, understanding of spiritual identity, and national worldview.
Keywords: Folk oral art, myth, legend, folk thought, worldview, Kashkadarya, faith, devotion, historical memory, national values.
Folk oral creativity is one of the oldest and most natural forms of human thought. The history, spirituality, life experience, aspirations, religious and moral views, and ways of perceiving the world of every nation are primarily embodied in samples of oral creativity. In particular, myths and legends are genres that hold incomparable importance in the formation of folk thinking and in expressing its worldview. They have served to help humans understand the world, explain natural phenomena, and express attitudes toward concepts such as life and death, good and evil, loyalty and selflessness. In this regard, myths and legends are not only products of artistic thinking but also unique sources that embody the nation’s social, spiritual, and philosophical worldview.
Numerous examples among myths and legends clearly demonstrate how deep and figurative folk thinking is. For instance, ancient myths and legends related to the Kashkadarya oasis are vivid examples of such folk thinking. In the “Legend about the Creation of Kashkadarya,” the emergence of water is depicted as a source of life, embodying the people’s desire to live in harmony with nature and their religious views. According to the legend, in ancient times, the Kashkadarya region consisted of vast deserts and dry plains, where life was full of suffering due to the lack of water. At that time, a kind old saint living among the mountains, seeing the plight of the people, prays to God for mercy, and by God’s grace, a powerful spring bursts forth from the earth’s bosom. This spring flows through the valley, restoring life. The people call this water “kashka,” meaning white, clear water, and name it the Kashka River. Based on this event, the entire region is called Kashkadarya.
This legend reveals important aspects of folk thinking. First, natural phenomena are linked to divine power. That is, in the folk worldview, water is perceived as God’s mercy and a source of life. Second, the legend expresses the people’s sense of goodness and gratitude: people regard the appearance of water as God’s mercy and treat it with respect. Third, the metaphorical (symbolic) form of folk thinking is clearly evident in the legend: the word “kashka” signifies not just the whiteness of the water but its purity and life-giving quality. This demonstrates the artistic and semantic richness of the folk language and the ability to express deep meaning through words.
In folk legends, along with artistic fabrication, moral and educational ideas are strongly expressed. The “Legend about the Origin of the Name Kashkadarya” is one such example. Through the image of a beautiful and selfless girl named Kashka, it highly expresses the people’s spiritual values, humanity, selflessness, patriotism, and ideas of love and kindness. According to the legend, drought engulfs the land, all springs dry up, and people are left in despair. At that time, Kashka girl does not abandon her people and sacrifices her life to provide water for the homeland. She prays to God to save the people, saying, “Take my life, but let water flow here.” As a result, a river bursts forth from the earth’s bosom, but the girl herself merges into that river. For this reason, the people begin to call the river Kashka River and the region Kashkadarya.
This legend embodies several layers of folk thinking. First of all, it shows the people’s affection for nature and their perception of water as a symbol of life. At the same time, the legend sanctifies the image of a woman, her selflessness, and placing the people’s interests above her own life, which are important virtues in the Uzbek people’s spiritual worldview. Through the symbol of Kashka girl, the people have embodied concepts such as “selflessness,” “loyalty,” and “goodness.” Thus, in folk legends, one can see the people’s moral ideals through artistic images.
In both of these examples, we see that folk thinking is formed based on metaphorical expression, religious views, and social values. Myths and legends are historical sources that preserve various layers of the folk worldview from different periods. Through them, we learn how ancient people perceived the world, what beliefs they held, and how they understood life. In this sense, myths and legends are the people’s “oral philosophy.” They appeared before written sources but preserve deep philosophical content within them. For example, in many Uzbek myths, natural elements like water, trees, mountains, sun, and moon are depicted as symbols of vital force, blessing, and purity. This shows that folk thinking was formed in harmony with nature.
Furthermore, myths and legends express universal values such as the struggle between good and evil, the connection between humans and nature, labor, patience, and selflessness. For instance, in legends about “Koksaroy Spring” or “Aral Sea,” there lies a philosophical content warning about disasters resulting from human indifference or greed toward nature. This reveals the moral-didactic nature of folk thinking. Through their oral creativity, the people have taught lessons to generations, shaping feelings of goodness, patience, love, and respect for nature in their minds.
Another important aspect of myths and legends is that they serve as a means of preserving historical memory. Behind every legend stands a specific historical event or person. By expressing them in artistic form, the people have strived not to forget their history. For example, legends like “Bibi Seshanba,” “Girls’ Fortress,” “Chortoq Water” are connected to events in folk memory, religious beliefs, or ancient customs. All of them hold an important place in preserving folk thinking as social memory.
In today’s folklore studies, myths and legends are studied not only as artistic heritage but also as a source for researching “national identity (selfhood).” Because these genres are a unique model of folk thinking, expressing the people’s attitude toward their history, nature, and human values. By analyzing them, the people’s ancient philosophical worldview, social ideals, and aesthetic views are restored. For example, through the legend about the Kashka girl, we understand that the people depicted women not only as beauty but also as a source of life, a symbol of love and selflessness. This, in turn, shows the ancient respect of the Uzbek people for women and their sacred place in society.
In conclusion, myths and legends are one of the oldest sources expressing the historical layers of folk thinking, religious and spiritual worldview. They illuminate the stages of humanity’s artistic perception of the world and embody the people’s inner spiritual world, aspirations, beliefs, and views on life. Myths and legends are also highly valuable for modern humans because they remind us of the Uzbek people’s spiritual roots, living in harmony with nature, and values such as selflessness, goodness, and devotion to faith. Thus, myths and legends are a living bridge of folk thinking continuously extending from the past to the future.
References:
Jo‘rayev M., Saidova R. (2002). Bukhara Legends. A. Qodiriy National Heritage.
Imomov K. (1989). Myth. Essays on Uzbek Folklore. Volume II. Fan.
Uzbek Folk Myths. Uzbek Myths, Wisdoms, Legends. Ten-volume set. Volume 3. A. Qodiriy National Heritage.
Razzoqov H., Mirzayev T., Sobirov O., Imomov K. Myths and Legends.
Uzbek Folk Oral Poetic Creativity. Textbook. – T: O‘qituvchi
Rahmonkulova Gulsevar Samidovna, 1st year student of the Faculty of Uzbek Language and Literature of the Tashkent State University of Uzbek Language and Literature named after Alisher Navoi
Dr. Jernail Singh Anand, with an opus of 190 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. He’s not just an Indian author but a global voice, challenging readers to confront the complexities of existence while offering hope through art and ethics.
If Tagore is the serene sage of a colonial past, Anand is the fiery prophet of a chaotic present. Recently he dedicated his collection of 12 epics Epicacia Vol 1 and Vol 2 to Serbia and Dr Maja Herman Sekulic. His evolving oeuvre, from the Mahakaal Trilogy to the Cosmic Trilogy cements his status as a visionary poet-philosopher, comparable to Wordsworth in his moral and philosophical depth, yet distinctly modern in his focus on technology and globalization, particularly his interest in alternate realities.
This article explores the conditions and principles of the heroic system in folk oral creativity, as well as the tools and weapons that help establish this system. The study examines the manifestations of heroic motifs and the use of combat weapons in the epics “Alpomish” and “The Birth of Gorogly.”
Keywords: Heroic system, folk epics, patron saints, inert society, celestial bow, auspicious birth sign, heroic suffering, figure of Khidr.
It is well known that in heroic epics there exist figures of alp heroes—brave warriors who devote their lives to defending their homeland. The main distinguishing feature of heroic epics, which separates them from other types of folk narratives, is the presence of the heroic system that embodies constant ideals and immutable values in the collective consciousness of the people. The heroic system represents the artistic expression of the unity of concepts characteristic of heroic epic creativity. It is unique to this genre and rarely appears in other narrative types such as legends or fairy tales.
Below we will examine the main conditions and criteria of the heroic system.
1. Divine Patronage Before Birth
First and foremost, the future hero is believed to be under the spiritual protection of divine beings or erans even before birth (in ancient epic tradition, the alp was considered a direct descendant of the gods). For instance, in “The Birth of Gorogly”, celestial beings such as angels, spirits (chiltons), and Khidr, the leader of the erans, play a guiding role in Gorogly’s birth, upbringing, and heroic deeds.
Similarly, in “Alpomish,” the hero’s divine favor and spiritual guardianship before birth is described as follows:
“After forty days, a voice was heard from the garden:
‘Boybo‘ri, God has blessed you with twins—a son and a daughter.
Boysari, you have been granted a daughter.
When you hold a feast for their birth, I shall come as a wandering dervish and name the children myself.’”
This scene reveals that every alp possesses a spiritual patron—a guardian or mentor figure symbolizing divine guidance.
2. Prophecies and Omens at Birth
The second criterion involves the hero’s birth under an auspicious star or celestial sign. Often, priests or soothsayers from rival lands foresee the hero’s arrival and attempt to destroy him. While this motif is not vividly depicted in “Alpomish” or “Gorogly”, it is indirectly referenced in Alpomish:
“When the enemies heard this, they said:
‘This boy is extraordinary, blessed with divine favor.
None can match his strength—even at seven years old he performs mighty deeds.’”
This acknowledgment reveals the enemies’ sense of envy and helplessness in the face of divine destiny.
3. The “Pain of Heroism” (Alplik Dardi)
As the hero matures and surpasses his enemies, he experiences the pain of heroism—a spiritual trial that represents both individual and collective renewal. In Alpomish, this is reflected in the “zakot” (tribute) motif, symbolizing the hero’s moral and spiritual testing. The hero becomes both the redeemer and the sufferer for his people. His mistakes and triumphs mirror those of the entire nation. Thus, the pain of heroism becomes a metaphor for the ethnos’s rebirth and awakening.
4. Connection Between the Hero and the Erans
Another crucial feature of the heroic system is the relationship between the alp and the erans. The erans spiritually strengthen the hero’s body and soul through divine light and sacred drink, granting him supernatural powers. They teach him the mysteries of heroism and reveal his earthly destiny.
In Alpomish, this connection is manifested when Alpomish receives his bow from the erans, when he spiritually unites with Barchin, and in the guidance of his elder companion, Qultoy. Qultoy declares:
“The mark of Alpomish is this:
On his right shoulder lies the imprint of Shahimardon Pir’s five fingers,
And on his left, my own hand’s mark remains.”
Thus, the heroic system forms the very “spine” of the epic—embodying the idea that true heroes are those whom even death cannot defeat.
5. Sacred Weapons and Companions
In epics, heroes are never alone—their loyal horses and supernatural weapons are constant companions. These instruments not only assist the hero in battles but symbolize divine power and destiny. As folklorist Shomirza Turdimov notes in “Uzbek Mythology and Folklore”, the heroic system can be reconstructed through twenty-one features observed in “Alpomish” and “Gorogly.” Among these, two central attributes are highlighted:
The heroic horse that accompanies the alp through trials and transformations.
The sacred weapon received from divine beings or through ordeals, symbolizing the hero’s spiritual strength.
In “Alpomish,” this takes the form of a “fourteen-batman celestial bow made of birch,” while in “Gorogly” it appears as the “fifteen-batman sword bestowed by Ghaus al-Ghiyath.” These weapons transcend the material realm, embodying the hero’s divine mission and identity.
Conclusion
The heroic system is an inseparable component of every epic. The actions of heroes—protecting peace, restoring justice, and defending their homeland—deserve eternal reverence. Through their depiction as symbols of unyielding will, strength, and courage, the alps inspire younger generations to cherish and take pride in the heroic legacy of their ancestors.
References:
Alpomish: Uzbek Folk Heroic Epic. Narrated by F. Yo‘ldosh o‘g‘li, recorded by M. Zarifov. – Tashkent: Sharq, 2010, pp. 93–94.
The Birth of Gorogly: Uzbek Folk Heroic Epic. Narrated by Muhammadqul Jomrot o‘g‘li Polkan. – Tashkent: G‘afur G‘ulom Literature Publishing House, 1967.
Turdimov, Sh. Uzbek Mythology and Folklore. – Tashkent: Fan, 2023.
Jo‘rayev, M., & Eshonqulov, J. Introduction to Folklore Studies. – Tashkent: Barkamol Fayz Media, 2017.
Mirzayeva, T., Turdimov, Sh., Tillayev, A., Jo‘rayev, M., & Eshonqulov, J. Uzbek Folklore. – Tashkent: Malik Print Co., 2021.
Turdimov, Sh. Uzbek Mythology and Folklore. – Tashkent: Fan, 2023.
Madayev, O. Uzbek Oral Folk Creativity. – Tashkent: Mumtoz So‘z, 2010.
Rahimberdiyev Ozodbek was born in the Bostan district of the Republic of Uzbekistan. He is a student at Andijan State University, Faculty of Philology, majoring in Philology and Language Teaching: Uzbek Language. He is a member of international organizations. His creative works have been published. He is a student and an online teacher. He holds international certificates. He writes poetry and articles. Many of his students have received national and international certificates.
Science and Innovation: The Impact on Education and Society
Annotation
This paper explores how science and innovation have transformed education and society in the modern world. It discusses the role of technology in enhancing learning, improving access to information, and shaping global communication. The study also highlights how scientific progress influences social development, human values, and the economy. The article concludes that science and innovation not only drive technological advancement but also play a key role in building knowledge-based societies and promoting sustainable growth.
Science and innovation have always been the foundation of human progress. From the invention of the wheel to the creation of artificial intelligence, every great leap in human history has been fueled by curiosity, creativity, and the desire to solve problems. In the 21st century, the relationship between science and education has become more intertwined than ever before. The modern education system depends on scientific discoveries and technological innovations to prepare students for a fast-changing world. This paper discusses the influence of science and innovation on education and society, focusing on how they shape the way people learn, communicate, and live.
Science and the Transformation of Education
Science has revolutionized the way education is delivered, experienced, and understood. Modern teaching methods are no longer limited to classrooms or textbooks. Instead, they are supported by digital technologies, interactive learning platforms, and online resources that make education more flexible and accessible. For instance, online education tools such as Coursera, Khan Academy, and Google Classroom have made it possible for students to learn from anywhere in the world. Scientific research in psychology and pedagogy has also improved our understanding of how people learn, leading to more effective teaching methods that support critical thinking, creativity, and collaboration.
Another major impact of science on education is the development of STEM (Science, Technology, Engineering, and Mathematics) programs. These disciplines encourage students to apply scientific thinking to real-world problems, promoting innovation and problem-solving skills. In many countries, governments and institutions now emphasize STEM education as a foundation for future economic growth and technological leadership. Science also encourages evidence-based learning, where students are trained to question, experiment, and draw conclusions from data rather than rely on assumptions.
Innovation and Educational Technology
Innovation is the practical expression of scientific discovery. In education, innovation has led to the creation of digital tools that make learning more engaging and efficient. Artificial intelligence (AI), virtual reality (VR), and machine learning are now being integrated into classrooms to personalize education and support students with different learning styles. For example, AI-powered systems can analyze a student’s performance and adapt lessons to match their pace and abilities. Similarly, virtual reality allows students to explore complex scientific concepts or historical events through immersive simulations, making abstract knowledge tangible and exciting.
The COVID-19 pandemic further demonstrated the power of innovation in education. When schools closed, digital platforms became the primary medium of learning. Although this transition was challenging, it also showed how resilient and adaptable the education system can be when supported by technology. In the long term, these innovations will continue to shape hybrid learning models that combine traditional teaching with online flexibility, ensuring that education remains accessible in any situation.
Science, Innovation, and Society
Science and innovation do not only transform education—they reshape society as a whole. Scientific progress has improved healthcare, transportation, communication, and quality of life. Today’s society is driven by knowledge and information, and innovation serves as its main engine. The internet, smartphones, and renewable energy technologies have changed the way people work, interact, and think. As a result, societies have become more interconnected and globally aware.
However, scientific and technological progress also brings ethical and social challenges. Issues such as data privacy, automation, and environmental degradation have raised new questions about how innovation should be used responsibly. Education plays a key role in addressing these challenges by teaching people to think critically about the social impact of technology and to use science ethically. A well-educated society is better prepared to balance progress with morality, ensuring that innovation serves humanity rather than harms it.
The Role of Science and Innovation in Economic Development
Education, science, and innovation are the cornerstones of economic growth. Countries that invest in scientific research and technology tend to have stronger economies and higher living standards. For example, nations such as Japan, South Korea, and Germany have built their success on innovation-driven education systems. By supporting research institutions and encouraging creativity, they have turned knowledge into practical solutions and global competitiveness. In developing countries, promoting innovation in education can help reduce inequality and open new opportunities for youth.
Scientific innovation also creates new industries and jobs. Fields such as biotechnology, renewable energy, and information technology are expanding rapidly, demanding a workforce that is educated, adaptable, and innovative. Therefore, investing in science-based education is not only about knowledge—it is about securing a sustainable economic future.
The Social and Cultural Influence of Scientific Innovation
Beyond economics, science and innovation shape human values and social behavior. The spread of information through digital media has created a global culture of learning and collaboration. People from different backgrounds can now share knowledge instantly, promoting cultural exchange and mutual understanding. At the same time, this digital era has introduced challenges such as misinformation and overreliance on technology. To overcome these, education must focus on developing digital literacy and ethical awareness.
Innovation also supports social inclusion. Assistive technologies help people with disabilities access education and participate fully in society. Scientific innovations in medicine and engineering improve quality of life and extend human potential. Thus, the social impact of science and innovation goes far beyond laboratories—it reaches every aspect of human existence.
Conclusion
In conclusion, science and innovation have become inseparable elements of education and society. They drive progress, expand knowledge, and connect people across the globe. While they offer tremendous benefits, they also require responsibility, ethical awareness, and continued investment in education. The future depends on how wisely humanity uses science and innovation—not only to advance technology but also to promote equality, sustainability, and human well-being. Education is the key to ensuring that innovation serves society positively, guiding the next generation of thinkers, inventors, and leaders toward a brighter, more intelligent world.
References
UNESCO (2023). Science, Technology and Innovation in Education. Paris: UNESCO Publishing.
OECD (2022). The Future of Education and Skills 2030. Organisation for Economic Co-operation and Development.
World Bank (2021). Innovation and Economic Development: The Role of Education. Washington, DC: World Bank Group.
Schwab, K. (2017). The Fourth Industrial Revolution. New York: Crown Business.
National Science Foundation (2020). Science and Engineering Indicators. Washington, DC: NSF.
