The Role and Status of Women in Society

Every society’s foundation and backbone is the woman. The development of any nation depends on the role, position, activity, and participation of its women. The degree of progress and prosperity of a society is the result of women’s active involvement.
A woman is not weak; she is the pillar of society. Her role in the formation and development of any community is invaluable. A woman is not only a homemaker but also an educator of both her children and society. Even great scholars such as Muhammad ibn Isa al-Tirmidhi were raised and educated by their mothers. After his father’s death, Imam al-Tirmidhi’s mother personally took charge of his upbringing and education. Similarly, the great Renaissance painter Chopin became interested in art thanks to his mother’s bedtime stories.

Many such examples can be cited, proving that the foundation of every society is a woman. However, many still fail to recognize this truth, seeing women as fragile and incapable. Yet, history tells a different story. Queen Tomyris of the Massagetae bravely led her people to victory against Cyrus II of the Achaemenid Empire in defense of her land and nation’s freedom.In the 15th century, France’s national heroine Joan of Arc led her country’s army against the English at the young age of sixteen, winning several battles for her nation’s independence before sacrificing her life. Her courage and determination made her a symbol of patriotism and heroism.

Behind every successful man stands a strong woman. Behind the great commander Amir Temur (Tamerlane) stood his wise and supportive wife, Saray Mulk Khanum. Similarly, behind the Ottoman Sultan Suleiman the Magnificent stood Hurrem Sultan, a beautiful and intelligent woman who influenced state affairs.

Today, women continue to hold an important place in modern society. In many developed countries, women play a significant role in state governance. For example, the United Kingdom was ruled for decades by queens who served as heads of state. Singapore is recognized as a global leader in education and development, led by Halimah Yacob, who has served as the nation’s president since 2017. Before her presidency, she was the Speaker of Parliament from 2013 to 2017, already holding an influential position in society.In Uzbekistan, Tanzila Narbayeva has been serving as the Chairwoman of the Senate of the Oliy Majlis (Parliament) since 2019. Before assuming this position, she worked in several government institutions and organizations, contributing to state and social development.

However, there are still countries where women face violence, discrimination, and barriers to education. For instance, in India, 330,998 crimes against women have been recorded, of which 38,947 were sexual assaults. India ranks 132nd among 152 countries for women’s health, despite women making up 48% of its population. Only 12% of them hold positions in the national legislature. In  Afghanistan, strict restrictions have been imposed on girls’ education. Girls over the age of 12 are prohibited from attending school, universities have been closed to female students, and women are banned from working. Similar issues persist in many other parts of the world.

Meanwhile, in Uzbekistan, great opportunities are being created for women and girls. Gender equality is given special importance. In 2021, 2,000 state scholarships were allocated for girls from low-income families to pursue higher education. By 2025, this number rose to 4,000, and by 2026, it is expected to reach 6,000.
Since 2019, Uzbekistan has paid special attention to ensuring gender equality. The Chairwoman of the Senate, Tanzila Narbayeva, also serves as the head of the National Commission on Gender Equality.

The government has established state awards such as “Zulfiya” and “Hamshira” to honor outstanding girls and women. All these efforts aim to enhance the participation and role of women in society. Indeed, as women’s involvement in social life increases, the development and prosperity of nations also rise. Women are the pillars of society.

I, Jumanazarova Muxlisa Murodbek qizi, was born on December 22, 2007, in Qo‘shko‘pir District, Khorezm Region. From 2014 to 2025, I studied at School No. 39 in Qo‘shko‘pir District. During my studies, I won first place three times in the district stage of subject Olympiads and took an honorable second place at the regional stage.
Currently, I am a first-year student at Urgench State University named after Abu Rayhon Beruni.

Entropy: lack of order or predictability; gradual decline into disorder

~Oxford Languages

MOTHER TONGUE

They say — the mother tongue is the nation’s mirror,

My language — the soul and life of my people.

With mother tongue, hearts shine clearer,

My Uzbek tongue — my homeland’s symbol of honor.

Because of you, the nation lives on,

Past, present, and future in you are drawn.

From my mother’s lullaby your melody was born,

For you — my heart is full of love and devotion.

Language — the brightest star in a nation’s sky,

Each of your words leaves a radiant light.

If you fade, the people’s identity will die,

With you, the nation stands in its might.

My Uzbek tongue, be eternal, stay strong,

Though ages and centuries may move along.

You are our pride, our glory, our story,

My mother tongue — bloom forever in glory!

Kattakurgan State Pedagogical Institute, Student of Mathematics and Informatics

Forming the Ecological Consciousness of Youth

At the end of the 20th and beginning of the 21st centuries, the global ecological crisis has deepened: atmospheric pollution, climate change, deforestation, water resource depletion, and soil degradation pose a serious threat to human life. This situation shows that neglect of nature ultimately returns to man himself. In this regard, the issue of forming the ecological consciousness and culture of youth should be the focus of attention not only of the education system, but also of the entire society.

Because today’s youth are the owners of tomorrow. Their attitude to nature will determine the ecological sustainability and quality of life of society in the future. The formation of ecological culture is understood not only as providing information about nature, but also as forming in the younger generation love for nature, environmental responsibility, the habit of saving resources, and the ability to apply ecological thinking in practical activities.  Ecological consciousness is a level of human thinking in which a person considers it his duty not to subjugate nature to his own interests, but to preserve it, to maintain natural balance. A person strives to live in harmony with nature as an integral part of his life.

The process of forming such consciousness is complex and gradual. This depends, first of all, on family, school and public education. In the family, a child observes the attitude of his parents to nature, and at school he receives theoretical knowledge through ecology and natural science lessons. But the most important thing is practical learning, that is, direct contact with nature.

The education system plays a special role in the process of ecological education.  Environmental trainings, ecological clubs, and “Green Space” campaigns held in schools, colleges, and universities help young people avoid apathy. In addition, initiatives such as “Eco-schools,” “Young Environmentalists’ Circles,” and “Eco-marathons” encourage young people to be environmentally conscious. Instilling elements of ecological culture in every lesson and event is an educational strategy that yields long-term results. For young people living in the digital age, environmental problems are not only related to nature, but also to technology. Electronic waste, excessive consumption, plastic use, and energy waste are all directly affecting the lifestyle of modern young people.

Therefore, the formation of environmental awareness should not be limited to planting trees or cleaning up garbage. It broadly refers to the philosophy of sustainable development: that is, a person takes into account the interests of nature in every decision he makes in his life.
For example, saving water, turning off electricity, using recyclable materials instead of plastic, and separating waste are simple but very important habits that demonstrate the ecological awareness of young people in everyday life. Ecological education is an investment in the future. Raising an ecologically conscious generation is the most important investment in the future. Because environmental problems are solved not by technology, but by people themselves. A responsible attitude towards nature is culture, this is education, this is an indicator of the level of consciousness.

If today’s youth are ecologically conscious, responsible and active, then in the future our country will have a healthy environment, clean air, green cities, and environmental safety.
The formation of ecological awareness is not only the task of environmental science, but also the general responsibility of the entire society. Nature is not an inheritance for us, but a reliable trust that we pass on to our children. Therefore, the formation of the ecological culture of young people is the greatest gift not only for today, but also for future generations.

When young people love nature, protect it, value every tree, save water, and dispose of waste properly, they will develop an ecological consciousness and become responsible individuals.

Bekturdiyeva Nozima Mardonbek qizi was born on July 22, 2006, in Yangiariq District, Khorezm Region, Republic of Uzbekistan. She graduated from a secondary specialized school and is currently a second-year student at Urgench State University named after Abu Rayhon Beruni.

Freedom

A word 

Who has all the meaning of…

This is happiness 

This is harmony 

This is respect 

But what we do

Humans are killing humans 

Humans are manipulating humans

Freedom ,

A game between two birds without wings

Freedom,

A hope inside two hungry stomachs …

Freedom,

Elefteria

A sun waiting to rise…..

In our days 

In our century 

We are in need of second educational system 

Re write new words 

Or learn the meaning of the old one 

EVA Petropoulou Lianou “Freedom”

Two Wingless Birds: A Poetic Interpretation of Eva Petropoulou Lianou’s Poem

By: Rizal Tanjung

A Word Too Vast to Define

The poem “Freedom” by the Greek poet Eva Petropoulou Lianou is a silent outcry from an age that has forgotten the meaning of words. She begins with an invocation that echoes like a bell in an empty temple:

> Freedom,

A word

Who has all the meaning of…

That word—Freedom—stands alone, like the sun in an impartial sky. It is not merely a word, but a mirror where humanity reflects both its longing and its sin. In her opening lines, Eva exposes the irony of modern civilization: how freedom has become a mantra endlessly repeated, yet rarely understood.

The word bears the weight of history: from Martin Luther King Jr.’s dream to Anne Frank’s whisper in darkness; from Lord Byron’s revolutionary heart in Greece to Mahsa Amini’s final breath on the streets of Tehran.

The word lives and dies in every generation.

Eva writes not with ink, but with the coagulating blood of the world’s moral conscience. In the simplicity of her verses, she unveils humanity’s absurdity:

> Humans are killing humans

Humans are manipulating humans

Freedom, once sacred, has become a tool.

Humans kill in its name, manipulate in its name, and oppress under the illusion of defending it. In Eva’s vision, freedom is no longer something we possess—it is something we have lost and are desperately trying to recover.

—

Two Wingless Birds: A Metaphor of Existential Loss

> Freedom,

A game between two birds without wings

This line is perhaps the beating heart of Eva’s entire poem. It condenses the tragedy of the modern human condition into a single haunting image.

Two birds without wings—creatures born to soar yet deprived of flight. They can still play, but never rise from the ground. They flap at empty air.

Here, Eva’s imagery resonates with Charles Baudelaire’s “L’Albatros,” where the poet likens himself and humanity to a majestic albatross whose wings are too large to walk the earth:

> “The Poet is like the prince of the clouds…

his wings prevent him from walking.”

But Eva inverts Baudelaire’s logic. The wings are not too large—they are gone.

We live in a world where even the air of freedom has been confiscated.

If Baudelaire mourned the poet’s inability to fly in a vulgar world, Eva mourns the modern soul that no longer remembers it once had wings.

—

Freedom as Hunger

> Freedom,

A hope inside two hungry stomachs…

This image is visceral—it pierces the most primitive depth of human existence.

Eva shifts the notion of freedom from the ideological to the biological.

For the hungry, freedom is not a concept; it is bread.

For two empty stomachs, freedom is not a political slogan; it is a single edible hope.

In this, Eva stands beside Pablo Neruda, who in his Canto General proclaimed that revolution is not about flags, but about bread on the table of the poor.

> “Bread is born of the earth, and freedom too.”

Eva and Neruda speak from two distant worlds—Greece and Latin America—yet they bleed from the same wound:

true freedom cannot flourish in a starving land.

Her lines echo Frantz Fanon’s philosophy, who saw liberation not only as decolonization of the mind, but as the emancipation of the body.

Eva reminds us that before humans can think freely, they must first be free from hunger—both the hunger of flesh and of meaning.

—

Elefteria — The Sun That Has Yet to Rise

> Freedom,

Elefteria

A sun waiting to rise…

“Elefteria” (ἐλευθερία) — the ancient Greek word for freedom — was once the heartbeat of Hellenic civilization.

For Greece, Elefteria was not only a word but a goddess, a spirit, a destiny. She was the light born from centuries of struggle against oppression.

But for Eva, Elefteria is no longer the radiant sun—it is a sun waiting to rise.

Freedom is not a memory of the past; it is a promise unfulfilled.

This metaphor recalls Rabindranath Tagore’s “Where the Mind is Without Fear”, where he envisioned freedom as a dawn of consciousness untainted by division and hate.

To Tagore, freedom is the light of awakening; to Eva, it is the light that has not yet broken through the mist of the world.

The phrase “waiting to rise” carries a wound that never heals—a Camusian absurdity reminiscent of The Myth of Sisyphus. Humanity pushes the boulder of freedom uphill, only for it to roll back again.

Freedom, like Sisyphus’s stone, is eternally pursued but never fully attained.

—

The Second Education: Relearning the Meaning of Old Words

> We are in need of second educational system

Re write new words

Or learn the meaning of the old one

Eva ends with a gentle yet piercing philosophical critique. She calls for a second education—not an institution, but an awakening.

We must learn again what words truly mean, for words have lost their souls.

“Freedom,” “Peace,” “Love”—today they are mere hollow syllables, traded in political speeches and advertisements.

Eva calls for a moral-linguistic revolution.

She implies that the crisis of modern humanity is not economic nor technological, but semantic—we have lost the meaning of the words we live by.

In this, she echoes Friedrich Nietzsche, who warned that “words are the tombs of experience.”

Eva urges us to open those tombs and resurrect the spirit within.

—

Between Eva and the World: Philosophies of Freedom

Through brevity and clarity, Eva’s poem blends Greek spirituality, modern social critique, and universal awareness. She stands among the great voices who have wrestled with the idea of freedom:

1. Walt Whitman – who saw freedom as cosmic self-celebration in Leaves of Grass.

Whitman sang: “I celebrate myself.”

Eva whispers: “But what we do — humans are killing humans.”

Whitman’s tone is ecstatic; Eva’s is elegiac.

2. Langston Hughes – who dreamed of freedom deferred.

Eva’s “sun waiting to rise” mirrors Hughes’s “dream deferred,” but on a global scale.

3. Paul Éluard – who repeated “Liberté” as an incantation of resistance.

Eva repeats “Freedom” as lamentation.

If Éluard wrote against Nazi tyranny, Eva writes against global amnesia.

4. Rumi – who taught that true freedom comes from shedding the self.

Eva, within the secular silence of modernity, echoes the same truth: we have lost our wings because we have lost our souls.

—

Freedom as a Mirror of the Self

Freedom is a prayer shaped like a wound. It does not preach—it grieves.

Eva Petropoulou Lianou is not a prophet but a companion in sorrow, weeping with us over a freedom that has become “a game between two birds without wings.”

Her poem reminds us that true freedom is not merely a right, but a moral consciousness—

a refusal to kill, to manipulate, to forget.

Freedom is not just the breaking of chains; it is the rediscovery of the wings once folded within the human heart.

And perhaps, as she writes,

> Freedom, Elefteria — a sun waiting to rise…

That sun will rise—

when we dare to relearn the meaning of the old words we have long betrayed.

—

Beneath the Shadow of the Unrisen Sun

Eva’s Freedom belongs to an age starving for meaning—starving for morality, starving for humanity.

Her work stands at the crossroads of poetry and philosophy, prayer and protest, beauty and wound.

She does not write to glorify freedom,

but to restore it—to place it back into the trembling hands of those who deserve it.

—

Are we truly free?

Or are we merely two wingless birds,

still playing within the cage of history,

awaiting the sunrise of Elefteria

within hearts that have forgotten how to fly?

West Sumatra, Indonesia, 2025.

Rizal Tanjung 

Review 

EVA Petropoulou Lianou’s poem

The Call 

they don’t understand the bird’s call

the lines on the bird’s feet mean nothing to them

lions growl in desperation 

they’re choosing to ignore it

even if the smallest mouse understood

those 

Monsters

would not control us

still they refuse to understand

why the elephant’s stomp

my full grown boy still can’t stand 

like a baby giraffe 

straight out the mother’s womb

straight out of my womb

Says the mother

wolves are killing themselves 

at least on the surface

they don’t think 

about the sheep

with the knife

our Government is purposely 

cutting the dog’s tongue

and our wings

so we don’t understand the bird’s call

I’m Tired, Mother!

In my heart — loneliness, a dark, deep pit,

For some reason, tears fall from my eyes a bit.

When night descends, it hurts, I admit —

I’m tired of fake smiles, Mother!

People surround me, yet I feel alone,

Their faces smile, but their eyes have turned to stone.

To find a true “human” — oh, how unknown,

I’m tired of false faces, Mother!

They look and smile, saying, “I’m near you,”

But once you’re gone — they throw stones too!

On the path you walked, they scatter thorns anew,

I’m tired of such people, Mother!

Someone walks beside you — calls himself a friend,

Yet leaves you lifeless, if your guard should bend.

“Dear one,” “Brother,” sweet words they send —

I’m tired of such sweet talkers, Mother!

People shed blood as if picking fruit from a tree,

Drinking the tears of children — heartlessly, endlessly.

But the Day of Reckoning won’t set them free —

I’m tired of the cruel ones, Mother!

When a mother cries, “My child!” in pain,

Even the heavens echo her cry in vain.

That blood won’t wash from the earth again —

I’m tired of the bloodstained ones, Mother!

So many creatures burned, so many homes fell,

Still, they feel no remorse — how can I tell?

They know no fear, no guilt, no spell —

I’m tired of the fearless sinners, Mother!

Perhaps truth has vanished from this life,

Everyone plays with hearts — deceit is rife.

Pure souls are but a fairy tale in strife,

I’m tired of seeking goodness, Mother!

Turdiyeva Guloyim. Born on June 9, 2007 in Uzbekistan. Author of several scientific articles and creative works.