J.J. Campbell (1976 – ?) is old enough to know better. He’s been widely published over the last 30 years, most recently at The Rye Whiskey Review, Night Owl Narrative, Disturb the Universe Magazine, Crossroads Magazine and The Beatnik Cowboy. J.J. is a 3 time Best of The Net nominee and a two time Pushcart Prize nominee. You can find more info on his latest book, to live your dreams, by going here: https://www.goodreads.com/book/show/245883678-to-live-your-dreams
Aliicia Menendez stood on the corner, near the ivy-covered mansion designed by James Nagle; she was waiting for her bus. She casually glanced down North Burling Street and noticed a gang of men staring at her. There were at least a dozen. Alicia did a double take. They were done up in military gear and their face coverings and gasmasks gave them the aspect of a swarm of six foot, 200-lb. insects. One of them pointed at her. They all wore coats emblazed across the back with ICE.
Uneasy, she began to drift from the bus stop. She looked again and they were moving, en masse, in her direction. Dropping her packages and clutching her purse, she took flight, in the direction of the intersection of West Armitage Avenue and North Halsted Street. She was wearing low heels and couldn’t make good time.
She fled for about half a city block before the big bugs caught up with her. Someone reached out and grabbed her arm, twisted it behind her back. Alicia cried out in pain.
“Get her ass on the ground,” one man barked gruffly and she was thrown to the pavement. Her hose shredded, her skirt tore. Her other arm was twisted behind her and twist ties affixed about her wrists.
“I got her purse,” said one of the men, turning up her handbag. “Alicia Menendez,” he muttered aloud. “She ain’t from Chicago.”
“Okay, Alicia Menendez,” purred a man, mocking her, “where’s you effing green card. Where are your documents, Beaner? You ain’t got ’em, do you?” he asked smartly.”
“I’m a citizen,” she wailed shrilly, then began to sob.
By this time, a crowd had begun to gather: Hispanics, Anglos, African Americans, a mixed-bag. They began to edge closer.
“Stand the fuck back!” shouted the presumptive leader. “This is official ICE business. You got no business here. Disperse or be detained.”
“You got a warrant?” asked a high-pitched voice. A woman. The crowd began rumbling angrily. The thugs of ICE looked uneasy.
“Like this lady said,” said a dark-suited man, “do you have a warrant?”
“What the hell are you?” asked the leader of ICE. “A goddamn lawyer?”
“I’m an immigration attorney,” replied the other man.
“This is a perfectly legal warrantless arrest, Esquire,” said the man bitingly. “You just carry your ass on out of here, while you can still walk.”
“What’s your reasonable suspicion?” asked the lawyer. “Warrantless arrests are only valid with probable cause or its equivalent.”
“She ran,” pointed out the head thug heavily.
“Because you ran after her,” the lawyer reminded her.
“If she wasn’t guilty, then why did she run?” ask the man, boldly putting his foot on the back of the prone Alicia.
“You men are all strangers to her. You’re heavily armed. You’re wearing masks. I saw the whole thing. You didn’t identify yourself as agents.”
Before the man could respond, one of his minions said, “Eh, Mike, this lady is a U.S. citizen.”
“Huh? And how do you know that?”
“Passport,” replied the other man, holding it out for Mike’s inspection.
Without another word, Mike bent and cut Alicia’s bonds. Then, as if on cue, two black SUVs rumbled up and, still without a word, the men climbed aboard. The vehicles sped away.
The attorney knelt and helped Alicia to her feet. “Anything I can do for you, ma’am?” he asked kindly.
“Wh…what happened?” she asked in a bewildered voice. “I’m a stranger to Chicago,” she explained. “I’m from Milwaukee.”
Ozod Sharafiddinov’s School of Translation: His Contribution to Introducing World Literature to the Uzbek Reader
This article provides a scholarly analysis of the translation school of the Uzbek literary critic and intellectual Ozod Sharafiddinov, his activities in introducing world literature to the Uzbek readership, and his contribution to translation theory. The study examines Sharafiddinov’s theoretical views on the translation process, his aesthetic criteria in literary translation, and his role in forming a school for young translators. The research concludes that the spiritual and cultural foundation he created in the field of translation became an important factor in the development of Uzbek literary thought.
Keywords:
Ozod Sharafiddinov, school of translation, world literature, Uzbek reader, literary translation, translation theory, literary criticism, spiritual heritage.
Introduction
Ozod Sharafiddinov is one of the prominent figures of the Uzbek literary process of the twentieth century, and the field of translation occupies a special place in his scholarly and creative activity. He interpreted translation as a creative process that enriches national spirituality, broadens the reader’s worldview, and develops literary thinking. Sharafiddinov was an intellectual who made a significant contribution to conveying progressive ideas from world literature to the Uzbek reader and to shaping modern artistic consciousness.
Sharafiddinov described translation as “the most complex form of literary creativity.” He emphasized the responsibility of the translator, stressing the necessity of fully understanding the spirit of the original text, the author’s individual style, and the artistic essence of the work during the translation process. His views served as a theoretical foundation for the formation of the Uzbek school of translation.
In his articles and lectures, he stated that a translator must possess a broad worldview, a high level of cultural awareness, and sufficient knowledge of literary history. Thus, Sharafiddinov aimed to enrich Uzbek literary thinking by elevating the culture of translation.
Sharafiddinov’s research on world literature enabled him to introduce new artistic ideas and styles to the Uzbek reader. He conducted in-depth analyses of the works of writers such as Hemingway, Dostoevsky, Tolstoy, Aitmatov, and Camus, and incorporated their works into the Uzbek literary environment on a scholarly basis.
Sharafiddinov’s commentaries on world literature:
familiarized readers with the international literary process,
explained new aesthetic and ideological movements,
interpreted trends such as existentialism and modernism.
In this way, he created opportunities for the Uzbek reader to comprehend and accept schools of world literature.
Sharafiddinov is distinguished by his scientific approach to translation. His main principles can be summarized as follows:
a) Preservation of the author’s spirit
He emphasized that a translator should transfer not merely the text, but the spirit of the original.
b) Aesthetic responsibility
The translator’s task is to ensure that the translated text in Uzbek is also artistically perfect.
c) Harmony of language and style
Sharafiddinov urged translators to have a deep knowledge of both the source language and Uzbek literary language.
d) The role of a cultural bridge
He regarded translation as a means of connecting two cultures.
Throughout his editorial career, Sharafiddinov worked with many young translators, edited their manuscripts, and provided scholarly and creative guidance. He established a school in the following areas:
Enhancing the cultural level of translators,
Developing mastery of literary language,
Demanding strict adherence to artistic criteria,
Presenting translation as a creative process.
In this sense, he can be regarded as an intellectual who laid the foundation of the Uzbek school of translation and secured a lasting place in history.
Ozod Sharafiddinov’s scholarly and practical activities in the field of translation are of invaluable importance to the development of Uzbek literature. By introducing world literature to the Uzbek reader, he expanded the spiritual horizons of national literature. His views on translation theory remain relevant today and serve as an important methodological source for contemporary translators.
The school of translation established by Sharafiddinov is recognized as a scholarly school that initiated a new stage in Uzbek literary thought.
References
Sharafiddinov, O. Literary Thought.
Sharafiddinov, O. Selected Works.
Sultanov, Q. The History of the Uzbek School of Translation.
Yuldashev, Q. Uzbek Literary Criticism of the Twentieth Century.
Rasulov, A. Fundamentals of Translation Theory.
Madina Mamasaidova
University of Journalism and Mass Communications of Uzbekistan.
What’s art to the soul, bees’re to flowers; a wasteland without either?
I’m pushed far off into the river, because the government wants to uproot this slum and develop the land. Land is scarce, and I have been driven out with the rest of slum-dwellers, not once or twice but many, driven out mercilessly, our shacks bulldozed, our spirits broken. But we rise again in a phoenix existence, governments cannot rid of us.
The sun rises even as we speak, I see lights filtered through the bees of the lush forest around the deep seas where the river and the sea meet, where I make an ark and I sleep in it another type of dwelling made in the seas. An expert in ark-making which I’ve become now from building a long ark, way too long for all the slum dwellers to live. This skill is a lifesaver, I make, mend broken arks and paint over its solid wood, until this becomes an art. Every time a hut on land is bulldozed, tall towers, constructed in its place, I appear before the demolished shacks to take advantage, and elsewhere into the seas until the ark glows at night like a spec on dark sea waves.
Ark dwellers pay me well. I can now build a brick house with it on an isolated island; papers, leases—documents, works for all that’s worth. Even join the builders’ group with such quality skills I’ve learn’t from ark building. They will gladly hire me and I can eventually buy them off. Great transformations lay on the horizon, as I start to lay bricks for a building of development project of a newly vacated slum. Then one day, a few men from the ark come along putting a claim to the land, because this is where their lost shacks were. They are no seafarers.
I look at them, I hide my face for I know these people whom I built strong new arks, my soulful arts on the sea. In my growing distance from the hive, those live off the sea. Oh! Look, look at me! What I have become! My place isn’t on board the ark is an art I chose, which I choose to opt out. I’m a beyond rich, a brick layer by trade who owns a flat on this island—a wasteland of monstrosity called development, ultimately altruistic, a symbiotic symbolism where bees and beaus disconnect.