FORMATION OF PERSONALITY DEVELOPMENT BASED ON THE TURKIC CLASSICAL LITERARY HERITAGE: A PEDAGOGICAL MODEL ON THE EXAMPLE OF THE DIDACTIC VIEWS OF HAFIZ KHOREZMII

Kurbanova Shukurjon Yeldashbayevna

Independent researcher at Urgench State Pedagogical Institute, Uzbekistan

shukurjonyeldashbayevna@gmail.com

ORCID: 0009-0006-3301-0776

Abstract: This article analyzes the educational and spiritual essence of Hafiz Khorezmii’s work, in particular the role of the poet’s philosophy of love and didactic views in the formation of personality development. The study highlights the theoretical foundations of the integration of the Turkic classical literary heritage into the modern educational process and reveals the conceptual principles of the pedagogical model that ensures the spiritual, spiritual and intellectual development of the individual. Based on the continents of Hafiz Khorezmii, the mechanisms of internal change of the individual, reflexive thinking, moral and ethical choices, processes of mental stability and constructive use of suffering are analyzed from a scientific point of view.

The results of the research determine the possibilities of using the didactic heritage of Hafiz Khorezmii in modern pedagogical practice and put forward proposals and recommendations that will have an effective impact on the formation of personality development. The results of the article strengthen the scientific and methodological foundations aimed at spiritual enrichment of the educational process, improving personal education and using the Turkic classical heritage as a practical pedagogical resource.

Keywords: Hafiz Khorezmii, Turkish literature, personality development, didactic model, ethics, pedagogy, education.

Introduction.

Classical Eastern literature is a major spiritual phenomenon that has made a huge contribution to the formation and improvement of human thought, moral values, and artistic and aesthetic taste over the centuries. In particular, the literary heritage created by the Turkic peoples has a unique artistic and philosophical system, in which language, thought, and education form a common whole, inseparable from each other. One of the creators who vividly demonstrated this harmony is Hafiz Khorezmii, a representative of the poetry of the XIV-XV centuries, whose personality and legacy remained unknown to the scientific community for a long time, but who was included in the scientific community as a result of the consistent research of Professor Hamid Sulaymon in the second half of the 20th century [H.Sulaymon, 1976: 34–43].

Hafiz Khorezm’s artistic heritage today retains its significance not only as a historical and literary phenomenon, but also as a source of moral and aesthetic values ​​that can satisfy the spiritual needs of modern society. The poet’s poetic examples, which glorify human virtues, encourage spiritual and moral purification, and awaken thought, emphasize the principles of education, justice, perfection, and philosophy of life.

Literature review.

The poetry of Hafiz Khorezmii is considered to be a work that created a unique school in classical Turkic literature with its didactic orientation, strict systematization of moral views, and harmony with social consciousness. These aspects have been scientifically covered by researchers who have studied the poet’s artistic thinking, aesthetic views, and didactic concept. In particular, M.Sulaymonov in his articles “Hofiz Khorezmi’s didactic views” [M.Sulaymonov, 1992: 20–22], “Didactic views in the poetry of Hafiz Khorezmii” [M.Sulaymonov, 2016: 144–148], and Sh.Kurbanova in her methodological manual “Hofiz Khorezmi’s didactic views and their pedagogical significance” [Sh.Ye.Kurbanova, 2025: 9-13] analyze the spiritual and moral concept of the creator, his educational ideas, and the poetic means in which they are embodied.

It is noteworthy that in recent decades, interest in the heritage of Hafiz Khorezmii has been growing not only in the local scientific environment, but also internationally. In particular, the poet’s work is being formed as a separate scientific direction in literary schools of Turkic-speaking peoples. The research of Turkish researchers R.Toparli [Recep Toparlı, 1997: 511-524], A.Ustuner [Ahat Üstüner, 2014: 1107-1116], A.Karahan [Karahan Akarturk, 2020: 244-248] and other scholars makes it possible to study the poetics of Hafez Khwarizmii from a new theoretical perspective and reassess his place in Turkic literature.

Research Methodology.

The methodology of this study is aimed at identifying the educational potential of the Turkic classical literary heritage, in particular, the possibilities of applying Hafiz Khorezm’s didactic views on personal development in the modern educational process, and in this process it is considered appropriate to conduct research based on cultural-historical, pedagogical anthropology, competency-based and integrative approaches. This methodological platform allows for a deep study of the conditions of the formation of the poet’s work, the educational essence of his moral and philosophical ideas, and the degree of harmony of this heritage with current pedagogical practice.

It is appropriate to use scientific methods such as historical-logical analysis, source and textual research, comparative analysis, content analysis, pedagogical modeling, expert evaluation in the research, which create a great opportunity to identify the main semantic layers of the concept of perfection in the lyrics of Hafiz Khorezmii, to determine the pedagogical interpretation of such categories as moral maturity, spiritual purification, moral standards and social responsibility.

This set of methodological approaches helps to establish on a scientific basis the ways of effective use of the didactic heritage of Hafiz Khorezmii and to create a conceptual framework that serves to apply it to the education of a modern person.

Analysis and results.

Hafiz Khorezmi’s poetic views, formed around the theme of love, embody a complex spiritual and moral system serving the perfection of the individual. In the poet’s philosophy of love, aesthetic pleasure, spiritual suffering, contemplation, moral maturity and the pursuit of perfection are manifested as complementary didactic principles. In this regard, the issue of love in Hafiz Khorezmi’s lyrics is not only an emotional experience, but also a philosophical and didactic concept that embodies the stages of the spiritual development of the individual. The following verse of the poet serves as an important scientific source in illuminating the main semantic layers of this concept:

Dard-i jondin dam urma, ey Hofiz,

Chun jahon ichra yo‘q turur hamdam.

Mahrame izdar ersang o‘zunga,

Dard-i jonso‘z erur sanga mahram.

So‘z-i jonning so‘zinikim yozdim

Kuydiyu yondi kog‘az ila qalam.

G‘am taqi ne’mate erur haqdin

Ne’matin yeyu ayla shukr-i niam.

Hamdame chunki yo‘q bu olamda,

Izdayu bo‘lmag‘il nadim-i nadam.[ Devon. Book II, 1981: 292]

The analysis of this verse shows that Hafiz Khorezmii interprets love as a process of spiritual and logical transformation of the individual, self-perception and achievement of inner perfection. The verse “Dard-i jondin dam urma” indicates that delaying personal development, avoiding internal suffering, and suppressing mental processes are contrary to human development. This idea is consistent with the principles of modern developmental psychology such as “cognitive-emotional integration” and “management of internal experiences” and confirms that emotional maturity is one of the important pillars of personal development.

We can see how these aspects play a role in personal development in the research of F. Abdug‘opirova [F.A. Abdug‘opirova, 2022: 58-76], M. Badritdinova [M.B. Badritdinova, 2022: 78-92], L. Eshonkulov [L.N. Eshonkulov, 2022: 85-97], E. Kurbanov [E.E. Kurbanov, 2022. 62-66] and other studies. Thus, in the poet’s didactics, suffering is interpreted not as a destructive, but as a transformative force – that is, as an internal spiritual force of personal growth.

The verses “jahon ichra yo‘q turur hamdam” and “ Dard-i jonso‘z erur sanga mahram” in the stanza emphasize the necessity of the process of spiritual isolation, self-awareness, and metaphysical thinking that occurs when a person is left alone with himself. From a didactic point of view, this serves as the basis for the formation of a person’s metacognitive competencies, the development of independent thinking, and internal reflection. This process, present in the poetic discourse of Hafiz Khorezmii, is in harmony with mystical concepts and is interpreted as an important stage in achieving perfection. At the same time, this idea is consistent with pedagogical and psychological concepts such as “internal dialogue” and “reflective practice” used in modern personally oriented education.

The verse “So‘z-i jonning so‘zinikim yozdim

Kuydiyu yondi kog‘az ila qalam” reflects the process of transforming internal experience into external expression in the poetics of Hafiz Khorezmii. This process can be noted as a necessary mechanism for the formation of expressive competence, the ability of a person to express his thoughts and feelings from a psychological and pedagogical point of view. A person who is able to express himself is more active in understanding his identity, which is one of the main indicators of personal maturity.

The poet’s idea “G’am taqi ne’mate erur haqdin” reveals the positive, educational essence of grief and suffering. This idea didactically corresponds numerically to the “growth through adversity” model. Experiencing difficulties, demonstrating acceptance and patience towards them strengthens a person’s mental resilience, the formation of volitional qualities, and willpower. For Hafiz Khwarizmii, grief is not a sign of spiritual weakness, but a divine test that shapes the qualities of a perfect person.

The final lines of the stanza, exclaiming, “Hamdame chunki yo‘q bu olamda 

Izdayu bo‘lmag‘il nadim-i nadam” emphasize independence, inner freedom, and at the same time honesty and loyalty to one’s own identity as the highest stage of personal perfection. This idea is consistent with the principle of moral education and autonomy in personal development. According to modern educational theory, moral education and autonomy are the ability of a person to make independent decisions, feel responsible for his actions, and live based on his inner beliefs and values. Hafiz Khwarizmii, expressing this principle through poetic symbols, connects personal perfection with divine logic and spiritual strength.

According to the results of the above analysis, Hafiz Al-Khwarizmi’s philosophy of love forms three main components for the didactic model presented in Figure 1.

Figure 1. Didactic model of Hafiz Khorezm’s philosophy of love.

The results show that this model, aimed at the formation of personality development, using the didactic views of Hafiz Khorezmii, is significant in all respects. It sees personality development in spiritual and intellectual harmony, interprets personality development as a process of internal changes, spiritual searches, overcoming difficulties and self-awareness. This shows that the possibilities of using Turkish classical literature in the modern educational process are extremely wide.

Conclusion/Recommendations.

This study has shown that the philosophy of love and affection in the works of Hafiz Khorezmii constitutes a complex system that has not only aesthetic, but also pedagogical and didactic significance in the formation of personal perfection. After all, the use of the philosophy of love and didactic views of Hafiz Khorezmii allows enriching the inner world of a person, strengthening moral values, developing the ability to make independent and responsible decisions, as well as educating a mentally stable and intellectually mature person.

In order to effectively use the criteria for personal education and achieving moral perfection in the works of Hafiz Khorezmii in pedagogical activities, it is appropriate to put forward the following scientifically based proposals:

1. Special educational modules aimed at the formation of personal perfection should be developed in schools and higher educational institutions based on the Turkic classical literary heritage and the didactic views of Hafiz Khorezmii.

2. Interactive methods based on Hafiz Khorezm’s continents and philosophy of love, namely reflexive writing, group discussions and spiritual self-awareness exercises, should be widely implemented in pedagogical practice.

3. It is recommended to develop a system of indicators based on the didactic heritage of Hafiz Khorezmii in assessing personal development and spiritual education, and to monitor the moral and intellectual development of students.

To achieve these goals, we offer the following recommendations:

a) Develop methodological manuals on personal development in the process of studying classical Turkic literature and Hafiz Khorezm’s lyrics and organize trainings for teachers;

b) Based on the results of the research, it is recommended to integrate Hafiz Khorezm’s philosophy of love and didactic views into school and university programs as a pedagogical model.

As a final thought, it can be said that the work of Hafez Khwarizmii and the classical Turkic literary heritage can be widely used in the modern educational process as a practical and theoretical basis for enriching personal education, developing spiritual and intellectual potential, and forming moral maturity.

References.

1. Abdugupirova F.A. Didactic system of preparing preschool children for school through the development of cognitive activity: Doctor of Philosophy (PhD) in Ped. science … diss. – Namangan, 2022. – p. 153.

2. Badritdinova M. B. Psychological features of the development of the cognitive style in adolescents: Doctor of Philosophy (PhD) in Psychology … diss. – Tashkent, 2022. – p 147.

3. Eshonkulov L. N. Cognitive significance of humor in the formation of aesthetic thinking of youth: Doctor of Philosophy (PhD) in Philosophy … diss. – Samarkand, 2022. – p.153.

4. Hafiz Khorezmiy. Devon. 2 vol. 2-book. – T.: UzKPMK, 1981. – p. 312.

5. Karahan Akarturk. Hafiz-i Harizmi // Muslims in History No. 5, 2020, Ankara. – pp. 244-248.

6. Kurbanov E.E. Cognitive-pragmatic features of speech influence Philol. science. Doctor of Philosophy (PhD) … diss. – Andijan, 2022. – p. 142.

7. Kurbanova Sh.Ye. Didactic views of Hafiz Khorezmi and its pedagogical significance. Methodical guide. – Urganch: Kuvanchbek-Mashkhura, 2025. – p. 36

9. Sulayman H. Uzbek poet Hafiz Khorezmi and his divan found in Hyderabad. // Literary heritage. – T., 1976. No. 6, – pp. 34-43.

10. Sulaymonov M. Didactic Views in the Lyrics of Hafiz Khorezmi. // Issues of Language and Literature, Book 3. Collection of scientific articles by professors and teachers of higher educational institutions of the republic dedicated to the 80th anniversary of the birth of Doctor of Philology, Professor Begmatov Ernst Azimovich. – Namangan.: 2016. – pp. 144-148.

11. Sulaymonov M. Didactic Views of Hafiz Khorezmi // Public Education, jur. – T..: 1992. No. 10-12. – pp. 20-22.

12. Toparli, Recep. Hafiz-ı Harezmî’s eulogy on Sultan Ibrahim’s death // Marmara. Journal of Turkish Studies, 8, 1997, – pp. 511-524.

13. Üstüner, Ahat. “The Turkish Name in the Divan of Khârezmli Hâfız // Turkish Studies 9(6), 2014. Ankara. – pp. 1107-1116.

PROFESSIONAL CULTURE OF MEDICAL WORKERS AND THE ART OF COMMUNICATION WITH PATIENTS

Annotation

This article provides a scientific analysis of the professional culture of medical workers, the art of communicating with patients, and the requirements of medical ethics and deontology. It also focuses on the importance of proper patient interaction in medical institutions, mechanisms for developing communication skills, empathy culture, trust factors in the doctor–patient relationship, and their interpretation based on international standards. Research results show that a high level of professional culture significantly improves a patient’s psychological state and increases the effectiveness of treatment.

Keywords: professional culture, medical ethics, deontology, patient communication, empathy, trust, communication skills.

Introduction

The development of modern medicine requires medical specialists not only to possess strong professional knowledge and skills but also to demonstrate high levels of culture, behavior, speech literacy, and communication skills when interacting with patients. A patient’s trust in the doctor is one of the most important psychological factors that influences the treatment process. It is difficult to achieve positive results in an environment where the professional culture of medical staff is insufficient.

Today, humanism, professional responsibility, and communication culture occupy an important place in the healthcare system. It is essential that communication between the doctor and the patient be sincere, respectful, and neutral. Therefore, the professional culture of a medical worker is not only a set of ethical norms but also an important indicator of the quality of medical services.

Main Part

1. The concept and essence of professional culture

Professional culture refers to the medical worker’s professional responsibility, adherence to ethical norms, appearance, speech culture, psychological stability, humane attitude toward patients, and communication skills.

The main components of professional culture include:

professional knowledge and competencies;

medical ethics and deontology norms;

social and psychological culture;

communication culture;

personal appearance and hygiene;

respect for the patient’s individuality.

When a doctor demonstrates a high level of professional culture, the patient develops trust, which ultimately increases the effectiveness of treatment.

2. Principles of medical ethics and deontology

Medical ethics is a set of norms that govern the behavior, professional conduct, and communication of medical workers with patients.

Deontology, on the other hand, refers to a doctor’s duties, responsibilities, and the ethical system that governs respect for the patient’s life and health.

Core principles include:

prioritizing the patient’s life and health;

maintaining confidentiality;

honesty and responsibility;

non-discrimination and respectful communication;

providing psychological support;

being impartial throughout the treatment process.

Compliance with these principles ensures that the medical service aligns with international standards.

3. The art of patient communication and communication culture

The art of patient communication refers to the doctor’s ability to interact with patients politely, sincerely, clearly, and in a psychologically comfortable manner.

It includes the following components:

3.1. Beginning the interaction

greeting the patient and introducing oneself;

asking about the patient’s condition and initiating the conversation politely;

understanding the patient’s fears, anxiety, and pain.

3.2. Demonstrating empathy

Empathy is the ability to understand the patient’s emotional state, listen attentively, and respect their feelings.

Doctors with high empathy levels build stronger patient trust.

3.3. Using clear and understandable language

Excessive use of medical terminology can confuse patients.

Therefore, a doctor must:

explain information in simple, clear language;

present issues concisely;

provide written recommendations when necessary.

3.4. The culture of listening

Active listening means focusing on the patient without interrupting, carefully understanding their concerns.

This helps quickly identify health issues.

3.5. Culture of physical interaction

During medical examinations:

informing the patient about each step;

respecting the patient’s personal boundaries;

strictly following hygiene rules — are essential elements of medical professionalism.

4. Psychological impact of communication on treatmen effectiveness

Research shows that warm, respectful communication between doctor and patient:

reduces anxiety;

decreases perceived pain;

increases medication effectiveness;

accelerates rehabilitation.

Thus, effective communication serves as a psychological tool that complements medical treatment.

5. International experience and modern approaches

In advanced healthcare systems, the communication culture of medical workers is given special attention. For example:

In the United States, the “Patient-centered care” model is widely used;

In European countries, “Medical Communication Competence” courses are mandatory;

In Japan, empathy and politeness form an integral part of medical protocol.

These practices significantly improve the quality of healthcare services.

Conclusion

The professional culture of medical workers is one of the key factors in effective patient communication. A doctor’s ethics, speech culture, appearance, empathy, and adherence to medical ethical standards play an essential role in the success of the treatment process. In an environment where the art of communication with patients is well-developed, trust increases, psychological wellbeing improves, and rehabilitation becomes faster.

Therefore, enhancing the professional culture of medical workers, continuously improving communication skills, and aligning patient communication practices with international standards remain crucial tasks.

References

1. Karimova M. Fundamentals of Medical Ethics and Deontology. Tashkent, 2021.

2. World Health Organization (WHO). Patient-centered Communication Guidelines, 2020–2023.

3. Smith J. Medical Communication Competence. New York: Elsevier, 2019.

4. Rasulov A., Nasriddinov U. Medical Culture and Doctor–Patient Relations. Tashkent Medical Publishing, 2022.

5. European Medical Association. Doctor–Patient Interaction Standards, 2022.

Avazbekova Rayyonaxon was born on March 12, 2008, in Andijan city, Andijan region of the Republic of Uzbekistan, into an intellectual family.

She is a first-year student of the Andijan Branch of Kokand University, Faculty of Medical Treatment, group 25-11.

How Social Media Affects Young People

Nowadays, it is difficult to imagine life without social media. They have become an integral part of our lives: some people use them to stay informed about the news, others to communicate with friends, and some to gain knowledge. Especially among young people, the role of social media is enormous. However, their impact can vary from person to person — for some, they bring benefits, while for others, they become a reason for wasting time.

For me personally, social media brings more benefits. Because I try to use them properly. For example, through the “Ibrat Farzandlari” app, I do various exercises to learn German, English, and other foreign languages. This app helps me improve my vocabulary and make my speech more fluent. In addition, through the “Mutolaa” app, I read new books and stories every day. Such platforms awaken in me a love for reading and an interest in books.

However, unfortunately, not all my peers use social media correctly. Some spend most of their time watching useless or even harmful content. This reduces their attention to studying and negatively affects their mood. Some, on the other hand, become too immersed in the virtual world and gradually distance themselves from real-life relationships. In my opinion, the problem is not in social media itself, but in us, the youth. Because we are the ones who choose how to use them. If we use them to gain knowledge, learn languages, and stay informed about new events, they will be useful.

On the contrary, if we use them to waste time, compare ourselves with others, or follow meaningless posts, they will harm us. Social media, in fact, is a great opportunity for young people to expand their thinking, express themselves, and work on self-improvement. The important thing is to know how to use them in the right way. In conclusion, social media can be both useful and harmful — it depends on how we use them. I believe that every young person should learn to use social media in a way that brings benefit. Because every opportunity gives a real result only when it is used correctly.

O‘rozboyeva Shodiya Shonazar qizi was born on December 21, 2007, in Eshimjiron village, Gurlan district, Khorezm region, Republic of Uzbekistan. She is a first-year student at Urgench Innovative University, Faculty of Philology and Language Teaching: Uzbek Language.

Be healthy for our happiness, dear teacher

May your precious head be safe and sound,

May every morsel you eat be pure and blessed.

May the tears in your eyes stay hidden,

We always bow to you with respect —

Be healthy for our happiness, dear teacher.

You truly deserve honor and esteem,

We humbly bow our heads before you.

You have done so much good for us,

We are always grateful to you —

Be healthy for our happiness, dear teacher.

May you guide us at every moment,

May our path stay bright and clear.

Sincere wishes and heartfelt prayers —

We always acknowledge your kindness,

Be healthy for our happiness, dear teacher.

Avazova Diyora Alisher girl was born on July 17, 2007, in Kitob district, Kashkadarya region. She graduated from School No. 91 with a Gold Medal for her excellent academic performance, diligence, exemplary behavior, and initiative.

She is currently a member of the Kashkadarya Regional Youth Parliament’s Active Members team and a volunteer of the “Golden Wing” movement. She holds numerous international certificates and is a member of “JUNTOS POR LAS LETRAS” and the Global Friends Club. She has been awarded the “Best Promoter” certificate twice.

Her poems and articles have been published in Kenya, Uzbekistan, Egypt, Turkey, and several other international and local publishing houses. She is a graduate of the “Diamond Girls” project and won 2nd place in the “Initiator of the Year — 2024” competition. She is also a participant in the G4G program designed for girls.

She was a delegate of the “2024 Asia–Pacific Young Leaders Summit” and an official delegate of the Istanbul International Model United Nations. She serves as the Azerbaijan coordinator of the Shishu Ullash organization and is an official delegate of the “Future Office” Season 2.

She holds more than 50 international certificates. She is an official member of the “Towards Leadership” project and actively participates in various projects and competitions. She is a delegate of “ELEVATE MUN,” Deputy Head of Media Literacy at the “Yuksak Parvozim” Young Creators Movement, and coordinator of “Umid Yo‘gdusi.” She is also featured in the “Young Leaders” Encyclopedia.

PSYCHOLOGICAL CHARACTERISTICS OF COPING WITH STRESS IN PREGNANT WOMEN

Annotation:

This article highlights the causes of stress in pregnant women, their psychological characteristics, and the emotional and physiological changes occurring during this period. It also analyzes the importance of psychoprophylaxis and psychocorrection methods in coping with stress. The article emphasizes ways to reduce stress through psychological support, creating a positive environment, and strengthening family relationships.

Keywords: Pregnancy, stress, psychology, emotion, anxiety, psychocorrection, social support, psychoprophylaxis, maternal instinct, psycho-emotional state.

Introduction

Pregnancy is one of the most natural, and at the same time, emotionally delicate periods in a woman’s life. During this time, profound physiological, hormonal, and psychological changes occur in a woman’s body. Therefore, pregnancy requires special attention not only from a medical perspective but also from a psychological one. The pregnant woman’s psychological stability, emotional state, and the level of social support she receives directly affect her health, the mental development of the unborn child, and the well-being of the family environment.

Modern scientific research shows that stress, anxiety, depressive mood, and emotional instability are increasingly common among pregnant women. This is primarily influenced by the fast pace of modern life, economic and social pressures, family conflicts, lack of support, low self-esteem, and natural physiological changes experienced during pregnancy. Sometimes a woman may not experience pregnancy positively, may struggle to accept her condition, or may not feel prepared for motherhood, which intensifies internal psychological tension.

Stress is the body’s response to internal or external stimuli. While short-term stress can enhance adaptability, prolonged stress can seriously harm health. During pregnancy, the effects of stress become even stronger due to hormonal imbalance and increased sensitivity of the cardiovascular and nervous systems. As a result, high anxiety, fear, insomnia, and depressive symptoms may appear. These conditions negatively impact not only the mother’s health but also the psychological and physiological development of the fetus.

Providing psychological assistance, family support, a positive environment, and cooperation between medical and psychological specialists play a crucial role in stabilizing the emotional well-being of pregnant women. The application of psychoprophylaxis and psychocorrection methods, teaching women positive thinking, and preparing them to manage their emotions are effective in preventing stress.

The relevance of this topic lies in the fact that the psychological state of pregnant women affects not only their personal lives but also society’s responsibility to nurture a healthy generation. Therefore, studying the psychological characteristics of stress in pregnant women, analyzing its causes and consequences, and developing effective coping mechanisms is one of the important directions in contemporary psychological research.

Methodology

This research employed theoretical and practical methods of psychology.

Methods included:

• Direct interviews and questionnaires
• Observation
• Psychodiagnostic tests
  • Spielberger–Hanin Anxiety Scale
  • Beck Depression Inventory
• Psychological interviews

Research tasks:

• Identifying the main causes of stress in pregnant women
• Assessing the psycho-emotional state and studying its dynamics
• Developing and implementing stress management techniques

Applied Methods and Procedures

The study involved 40 pregnant women aged 25–35 from the gynecology department of Andijan City Family Polyclinic No. 1. Psychodiagnostic tests and interviews were conducted. The results were processed using standard statistical analysis methods in psychology.

Research Results and Analysis

The findings revealed that 68% of pregnant women experienced moderate stress levels, 20% had high anxiety levels, and 12% showed mild emotional instability.

Main stress factors identified:

1. Concerns about the fetus’s health
2. Conflicts in family relationships
3. Financial difficulties
4. Hormonal changes and dissatisfaction with physical appearance

Analysis

The results show that women who receive strong social and family support experience significantly lower stress levels. Those who receive psychological counseling and emotional support cope with their condition more easily and maintain psychological stability even after childbirth.

Discussion and Recommendations

The following recommendations are essential when working with pregnant women:

• Conduct psychological training sessions and counseling
• Introduce family psychocorrection programs to strengthen marital relations
• Recommend emotional relaxation techniques, music therapy, and breathing exercises
• Enhance cooperation between medical and psychological services

Important Factors

• Hormonal changes influence emotional stability
• Social environment and family relationships determine stress levels
• Psychological support is crucial for the health of both mother and baby

Conclusion

The analyses show that the physiological, hormonal, and psychological changes occurring during pregnancy significantly influence a woman’s overall mental state. Although stress is a natural protective response, its intensification can lead to psychological instability, anxiety, depression, and emotional tension. Therefore, studying the psychological aspects of stress management during pregnancy is important not only scientifically but also practically.

The research results confirm that the psychological stability of pregnant women is closely linked to their social environment, the level of family support, the quality of marital relationships, and the availability of medical and psychological assistance. A positive psychological atmosphere, affection, and a sense of being valued reduce stress levels, restore emotional balance, and ensure healthy motherhood.

Implementing psychoprophylaxis and psychocorrection programs during pregnancy, teaching stress management techniques, and using psychological methods such as breathing exercises, relaxation, and music therapy produce positive outcomes. These methods not only stabilize the woman’s emotional state but also positively influence the healthy psychological development of the baby.

A mother’s emotional well-being during pregnancy is not only a personal matter but also a social priority, as a psychologically healthy mother gives birth to a healthy child – shaping the physical and moral well-being of future generations.

References

1. Abdurakhmonova, G. Psychological Characteristics of Pregnant Women. Tashkent, 2020.
2. Beck, A. Foundations of Cognitive Therapy. Moscow, 2019.
3. Spielberger, Ch. The Psychology of Measuring Anxiety and Stress. Saint Petersburg, 2018.
4. Ministry of Health of the Republic of Uzbekistan. Reference Materials, 2023.
5. Yusupova, D. Perinatal Psychology. TDPU Publishing, 2022.
6. Lazarus, R. Stress and Emotion: A New Synthesis. Springer, 2006.
7. APA Psychological Bulletin. Pregnancy and Stress Management, 2021.
8. World Health Organization (WHO). Maternal Mental Health During Pregnancy. Geneva, 2022. 

The Blood of Hope

A single drop, yet it sustains

A river flowing through our veins,

It whispers life in every beat,

Where strangers’ hearts and fates may meet.

No crown I seek, no gold I wear,

But life itself, the gift I share.

For every life that breathes anew,

A silent prayer comes shining through.

Let nations rise, let colors fade,

When one hand gives, all fear decays.

For in that act, both strong and small,

Lies the purest bond that unites us all.

Mohan Maharana is a renowned social worker dedicated to humanitarian service and community upliftment. Over the years, he has personally helped more than 2,000 mentally ill individuals find treatment, dignity, and hope. His current focus lies in promoting voluntary blood donation and raising awareness about its life-saving importance. Beyond his social work, he also serves as the Global Director of the World Union of Poets, contributing to the union’s mission of uniting voices across cultures through poetry and compassion.

Scalpels on a Sunday Hymn

At the center of the slaughterhouse,

a song is awake

       toppled walls, void of rafters, tired floors.

There is a flock resting under the aegis

of mourning, I do not wish to rescue any.

Whether bruised or abraded

I do not wish to collect grief from its tongue.

The butchery is the beginning

 of memory,

the night it all started—scalpels— landing

on the nape of high-pitched bleats.

Perhaps, it was love and its frolicking

thinking tulips will spring

in a place built for ruin.

The shepherd, in whose name

they were gathered, did not hear

how they hemmed their ache to a song.

Ask the ewe gathering burnt hooves

of her love, his bones splintered.

the blood strewn through the asphalt

Ask the ash taking him home.

Home of Crease

                                         When the heart of men

                              grew lifeless like a moth caught

                                        in a spider’s web, 

                                           a woman, my mother’s age,

                                      walked the whispering street

                                                    singing.

                                  elegy–

                                         leaking from her mouth

                                                a song, tired of peculiar grief.

                                     her boys, beheaded

                              as proof of war’s torrid teeth.

                                                   her husband too, missing

                                & here is an incision: loss

                                              splits

                                                   the heart open

                                       and leaves the mouth longing.

                                               Somewhere, the radio unbuckles

                                              the voice of a man

                                  who says

                                                  Rana iriya tana tafe

                                              (A better day is coming)

                                     but we all know, the wall that

                                                 separates him from a corpse

                                      is a stray bullet, or perhaps

                                                      the language of his God.

                                           Across the street,

                                                 two children chase each other-

                                                         tree branches for guns,

                                                        fire fire!!

                                                  one plays dead.

                                                         Say,

                                                like this child, we live every day

                                                 practicing our death.

The Ache of My Father

               “Following the kidnap of a relative in August 2024”

All his friends were leaving,

not in the way his ancestors left. I mean,

there is a soul held in a forest.

Mouth, sealed. Hands tied. Helpless.

And we keep reaching for God,

like how the woman in red

crawls until her hands touch a spectacle.

Here, we kneel. We hustle the light under

our shadows of emptiness.

I found my father in saltwater, drowning.

An old photo, clutched in his hand.

Wanting to rescue all of them—

school boys, standing in memorial,

all shape shifting into earth’s marble cage,

we both agree there is nothing left

except hope. But how much hope is enough

to keep our hearts from weeping?

See, he is here, dressed in metaphors

and I hold a torch to say, I am still

searching.

Annah Atane is a Nigerian writer. Her works have appeared in the Brittle Paper, The Meniscus, The Muse, Valiant Scribe, The Kalahari Review, Ric Journal and elsewhere.