Edward Michael Supranowicz is the grandson of Irish and Russian/Ukrainian immigrants. He grew up on a small farm in Appalachia. He has a grad background in painting and printmaking. Some of his artwork has recently or will soon appear in Fish Food, Streetlight, Another Chicago Magazine, The Door Is A Jar, The Phoenix, and The Harvard Advocate. Edward is also a published poet who has been nominated for the Pushcart Prize multiple times.
Ecstasy on the Tongue of Survival this poem begins imperviously inside a mysterious silence that wallows in the misery crawling on the throat of silence that lives, dies, and relives in a smile-shaped box of silence that demystifies the blend of smiles and of griefs revolving around the silences on the tongue of my mother. the first silence was housed in a breath-stopping slump, the second was seen in the heavy eyes of my brothers & sisters mourning over the health status of our mother, the third was of the hope that sparkled for a second and went off, & the last was framed delightfully in the closed eye of smiles made by my brothers and sisters in extreme merriment of our mother's health revival. some silence just exist to exacerbate disdainable plight while some only breathe to rebirth the babies of fortune. so i closed my eyes that's deemed with tears of accumulated silence, hoping that, someday, these silences would turn into a world of everlasting ecstasy lingering on the tongue of my mother's survival.
You are the Miracle of the World (for girls) You are strong, You are brave, You are beautiful, In every single way. You are capable, Of achieving your dreams, Of overcoming obstacles, And making them seem small it seems. You have a heart, Full of love and compassion, And with every beat, It radiates so much passion. You are unique, A one-of-a-kind gem, A miracle of this world, And someone's perfect friend. So don't let anyone tell you That you're anything less than great. Because you are amazing And destined for something great!
Welcome to Synchronized Chaos’ second May issue! This month many of the submissions focus on growth, healing, and change.
Beth Gulley’s poems draw us into nature’s continual motion and transformation.
Vernon Frazer’s pieces explode with color and sound, evoking the Big Bang, and Mark Young’s art presents ordered geographies of color and design.
In J.K. Durick’s poetry, we fly, fall, and lurch forward into the future. In Emina Delilovic-Krevic’s work, a young girl experiences the refreshing embrace of nature on a warm spring day, while Don Bormon evokes the rhythms of day and night and the renewal of sunshine in his cloud poetry.
Young writer Bahira Baxtiyorova urges us in an essay to go take action, achieve our dreams. Elmaya Jabbarova calls us to lives of hard work and integrity, along with celebrating her homeland of Azerbaijan and the exquisite emotions of romantic longing.
Christopher Bernard reviews Toshi and Bernice Johnson Reagon’s operatic dramatization of Octavia Butler’s Parable of the Sower, a novel that explores how we can find and generate community and meaning in dystopian times. The young heroine creates a spiritual path that reveres change.
Death and the accompanying grief are also forms of and catalysts for transformation when we attempt to recover and heal.
Chris Butler’s nihilistic pieces offer humorous responses to death. Kendall Snipper reflects on how our bodies will ultimately decay, or transform, back into other aspects of nature.
Michael Lee Johnson’s poetic speakers are full of vibrant life and movement, yet acquiescence to their inevitable deaths.
Boronova Sevinch reflects on her grief over nearly losing her Mom.
Robiul Awal Esa presents a tale of death at the hands of human cruelty, which cannot be undone even with clever poetic (musical?) justice.
Stagnation, being unable to move beyond an unpleasant status quo, is another cause of grief.
Arikewusola Abdul Awal highlights the grief of a young man trapped by tradition.
Combat veteran and poet Steven Croft writes of memories stirred by Putin’s long war in Ukraine. His work shows how war ages people and can become more than we can handle psychologically. Bruce Roberts also speaks to the absurdity of armed conflict through rhyming pieces about the Russian invasion.
Pat Doyne comments on the tragedy of gun violence in the USA.
Ibn Yushau remembers a sister shunned by her family for her choice of husband.
Clive Gresswell conveys stuck-ness in the face of physical and political realities through surrealist stylized poems meant to evoke feelings.
Z.I. Mahmud explicates the social satire of Gulliver’s Travels, lampooning human foibles that have lasted centuries.
J.J. Campbell relates his discomfort at being faced with reality, whether from potential partners on dating sites or from silent medical office waiting rooms.
Ian Copestick gripes about sarcastic bus drivers who are unpleasant, and not open to the journey of life.
Others write about vague anxiety, alienation, or other psychological griefs. Change can be scary as well as a welcome relief.
Leslie Lisbona relates a new experience that wasn’t as good as she expected.
David Kopaska-Merkel tells a clever story about an alien who returns home to a parallel but very different family life, who is out of place in both worlds.
Jahnavi Gogoi’s poems probe grief and solace and various kinds of lostness and being found again.
Azemina Krehic contributes a poetic lament for an abandoned lover.
Mesfakus Salahin’s speakers pine away for lost love and search for spiritual communion in the desert.
Texas Fontanella’s surrealist word kaleidoscope echoes modern struggles.
Sarah Daly speaks to our grief and our human efforts to overcome life’s challenges and finds poetry in everyday matters, such as showers and punctuation.
Noah Berlatsky probes Generation X’s lostness, being caught between the past and the future, between nature and technology.
On the other hand, Steve Brisendine makes peace with memories, crafting dream sequences within Midwestern towns. Places become superimposed on each other, confused but not frightening, evoking the comfort of the past.
On another hopeful note, Peter Cherches’ poems tell stories about a man who tries to do good but gets everything wrong, yet it works out.
John Tustin asks us to consider what is important and what we should notice in our everyday lives (squirrels!), and speculates on what will become memorable.
Duane Vorhees brings a curiosity about our place in the universe to his poetry. Do we really know what we know, where do we belong in the world?
Channie Greenberg’s monthly set of photos shows towns situated within nature, belonging and growing together with the local flora and fauna in an ecosystem. Wazed Abdullah also celebrates country village life in his poem.
John Culp calls our attention to the emotionally and spiritually transformative journey of love, and how each step along the way is worth it.
Mahbub Alam’s paired poems explore intense moments in nature (a cyclone near the coast) and in a blissful connection between people.
Maja Milojkovic exhorts her readers to wait for true and unselfish love and to celebrate it when it occurs.
John Brantingham relates a tale of love rekindled among prehistory.
Ammanda Moore’s short story narrator remembers an experience that helped her realize how she was open to a different way of loving.
Garret Schuelke reflects on love and respect earned and bestowed after death.
Gulsevar Xojamova offers up a paean to a mother’s constant love while Feruza Abdullayeva affirms the heroism of caring parents.
Ergash Masharipov relates how her loving mother inspires her to care for her future child, while Nozima Ulo’g’uva claims there is hope for the future thanks to the young and the mothers who raised them.
Turakhanova Mumtozbegim Bunyodjon highlights the young people creating the future of Uzbekistan through increased educational opportunities.
Some of this future is shown by academic research including Guzal Sunnatova and Sohiba Rahmanova’s history of an Islamic shrine in Uzbekistan and Atajanova Ogultuwakh Makhsadowna’s exposition of Annimarie Schimmel’s scholarship on Islam that showed that women and girls were respected and important.
Other Uzbek writers advocate inclusion and justice. Makhsadowna also highlights women and girls’ active roles in modern Uzbekistan.
Elsewhere, in Bangladesh, Mahbub Alam describes his experience at a professional development retreat on learning how to teach foreign languages. Publishing this essay de-centralizes English, reminding readers that it’s by far not the world’s only language, and further highlights education for all ages as an avenue for personal growth and cultural interchange.
THE VILLAGE OF GOBDIN AND THE SHRINE THERE
FROM THE HISTORY
Murtozayev Matlubkhan
Samarkand State University
A student of the Faculty of History
https://doi.org/10.5281/zenodo.5978543
HISTORY OF THE ARTICLE
Accepted: December 15, 2021
Approved: January 15, 2022
Published: February 05, 2022
Abstract
In this article, G'allaorol of Jizzakh region
located in the district, is still scientifically complete
the unexplored village of Gobdin and Father Gobdin
Some comments about the history of the shrine are made
Gobdin - Gallaorol, Jizzakh region in the southwest of the district, Nurota mountain at the foot of Gobdin Mountain located in the stream. From the district center One of the villages located 35 km. A few on rural etymology there are views. But, clear thoughts do not meet and their most of them connection with narrations is a scientific conclusion to give complicates. Including the term "Gobdin" come pronunciation depends on the root word "gób". in this case, ancient Sogdian and modern Persian-Tajik corresponding to the word "gob" in the language "mountain" means. "Gob" was formerly "Kaufa" called [3:6]. Another similar one according to the view, both of the name "Gobdin". components - "gob" and "religion" have changed may be gone. His first the ancient form of "gob" is based on changes губ/хуф/куф/кох/ based on the word, as we quoted above means mountain, height. Last part of the words din/diz/deh/ in the case of religion as a modified form, it is used in the sense of fortress, fortress. Name in this contained two the word too sound changed. That is, the word Gobdin high up fortress or high up means village [9: 32-33].
Another view is among the local population connected with the narrations, they are "Gobdin" the name goes to father Gobdin. Narrative it is said that our prophet Muhammad Seven people who are the descendants of (s.a.v). among the holy fathers is also the name "Gobdin Father".There are assumptions that it was. 1. Father Gobdin 2. Father Shepherd 3. Father Nur 4. Father Savruk
5. Father Novka 6. Father Saifin 7. Father Parpi. This uncles of the holy fathers, Saad ibn Abu There are also legends that Waqqos is the father of Kazan there is. But in this case, Gobdin is a father not his real name, but a nickname, The fact that he was a judge in Samarkand for 40 years and that in order to spread the religion of Islam to the earth are said to have been sent [6].
This is definitely one approximate view because periodically abstraction is visible. Because, in our opinion, in Central Asia, including In relation to the institution of judiciary in Samarkand present-day Gobdin, which is nearby Islam in the villages at the foot of Mt its non-proliferation is a controversial issue. In our opinion, Gobdin and adjacent to it . The history of villages is the origin of these villages must be sought in the history of being. To Gobdin Neighboring Gumsoy (deep stream, from the riverbed flowing stream) [4:15],
Apple (-li of this object with the suffix refers to existence and abundance) [5: 38] attention to the naming of villages if given, these villages flow from the foothills along the natural spring waters formed, that is, existing at the foot of the mountain Each village has its own spring was Besides, this one at the foot of the mountain rural population is "forty" of Uzbeks belonging to the clan, almost every the village belongs to this clan consists of "balls". For example,
badal, karamoyin, boytopi, etc.
However, it should be noted here that this among the villages, only in the village of Gobdin, is the largest and oldest cemetery, far away
years are forever for those around me has been a place of residence. This is also the history of the village that it is ancient and with the name of the village the person concerned is truly Islamic that it has a great place in history confirms. Gobdin village of the 20th century
on the heads of Jizzakh, Chashma- Koriz, belonging to Yangikurgan Volost.
It is part of the rural district was close to him along with the village
Almali, Almali-Saray bulak, Gobdin, Gumsoy, Koriz, Kotal, Kotal Kazakh, Marjonbulok residential addresses names are given. 20-30s of XX century the existence of 83 yards in Gobdinand that 376 people lived in them noted [8: 22]. Also this again based on data
it can be said that 21 per yard and populationAugust of 505 Hijri (1111 AD). died in Bukhara. [2: 90-91]
4. Abulhusayn Ala ibn Muhammad Ibn Naim Ibn Is'haq Ibn Ubaidullah Ibn Hatim al-Ghobdini is the father of hadiths Muhammad ibn Naim al-Ghobdini, Khalaf Narrated by ibn al-Khayyam and Abu Ahmad ar-Razi. From all hadiths Abu Ali al-Nasafi and Abulabbas Narrated by Ja'far al-Mustagfiris.
Abulhusayn al-Ghobdini 337 Hijri He was born in 948 AD and died in 409 AD.
(AD 1019) on January 25 died on Thursday. [2:55-56]
5. Abu Naim Hussein ibn Muhammad ibn Naim al-Ghobdini, a virtuous person of his time, one of the ascetic, pious imams,
He received his primary education in his village. Later, with the demand of science, Khorasan, Iraq, he was educated in cities like Hijaz.
In particular, Abu Salih al-Khayyam in Bukhara, Abu Sahl ar Astrabadi, Abu Amr From Muhammad al-Bukhari, Naysabur
from Abul Qasim Abdullah al-Nasawi in Baghdad, Abu Tahir in Baghdad Muhammad al-Mukhlis and Abu Hafs Umar al-Kattani heard the hadiths and wrote them down received Abulabbas hadiths from Allama Ja'far al-Mustagfiri and Qazi Abu Ali Hasan narrated by al-Nasafi. Allama in June of 341 AH (952 AD). born in 427 AH (1036 AD) died in April. [2:54]
6. Abdulwahid ibn Husain ibn Ahmad Ibn Nasr Ibn Nazar Ibn Yusuf Ibn Ubaidullah ibn Muhammad Hammad ibn Abbad ibn Yaqub ibn Ibrahim al-Ghobdini is very narrated many hadiths one of the muhaddis. In available sources the name of the scholar and what he narrated only the hadith was written down, and any of it what is his position or position in his time was born or died year is not given. [2:76)7. Abul Hasan Muhammad ibn Naim al-Katib al-Ghobdini was a secretary. Abu They learned from Muhammad al-Bukhari.
Muharram of the year 381 Hijri (99 AD). who died in [2:85]
8. Abu Ali Hasan ibn Abdullah al-Ghobdini al-Bathudani, reciter, virtuous, righteous Abu Bakr al-Baladi and those who received education from Muhammad ibn Ahmad. Muharram 491 Hijri (1099 AD). Born on the first day of the month, he died in 551 Hijri (1157 AD). [7:175]
At this point, pay attention to one consideration let's look at it. As a result of research in several places of Uzbekistan, the population referred to by the name of Gobdin addresses or community gatherings became known. These are Jizzakh region, Gallaorol district, Kashkadarya region, in the Karshi district, Samarkand
Jomboy, in the Bulungur district of the region are addresses located in the district. But, in history under the name of the above Gobdins
which of the remaining allamas exactly that he is from the village of Gobdin of the region
is an issue that requires further research
Because it belongs to the Gobdinites seven "Jizzakh alloms" by M. Atayev cited in his book as a jizzakh. He wrote the history of Gobdin in Kashkadarya scholar Abdulkarim al-Samani regarding Gobdini of Kashkadarya past [7: 175]. Another point is that among the historical figures of the Gobdinites one is Abu Muhammad Abdullah al-Ghobdini in the biography of that person, in the village of Gobdin, Uturshona was said to have been born. It is this sign belongs to the village of Gobdin in Gallaorol
. Because in the Middle Ages
a part of the structure of Ustrshona is present. It was organized by Gallaorol district.
Secondly, you have received it so far, both in Usturshona and in the current oasis of Jizzakh another address also called Gobdin
does not occur. It can be seen that more research about the Gobdinians continue and their today Jizzakh, as cited in the literature
or Alloms of the Kashkadarya oasis to scientifically clarify that
much. The village of Gobdin is nearby with its historicity in relation to the villages stands out. Above, we are here the surrounding villagers are sacred Gobdin father's cemetery, as we mentioned already.
This is a cemetery operated under the same name the relative antiquity of the cemetery and with my great respect, Father Gobdin.
The merit of this place is sacred and ensured that it became a shrine.
In conclusion, it should be said that this village was famous in the Islamic world in his time where scholars are born and raised, science
is developed, and of the muhaddiths we quoted above
hoki of ancestors and descendants, theirs is a saint who has reached the blessed step is one of the shrines. Supposedly, it is a shrine from the end of the 19th century to the beginning of the 20th century
[4]. This is a shrine the place of the old mosque in the area
and khanakah, some more ancient forms of tombstones also confirm. This 13 one-meter marbles with triangles Qur'anic verses and years on tombstones stands the test of time, resulting in unreadable writing
has arrived. That's why it's a tombstone, writing is difficult to read.
According to the villagers, until 1941, the roof of the house was
covered in shiny tin. Later, the center of the tin above the house
took it to the building and stuck it. The size of the old mosque is 20 meters by 12 meters organized. On the qibla side of the mosque
the thickness of the wall is 1.5 meters, the rest of the sides are 1 meter. It's been repaired four times to date.
The son of Ahmad Khan Ziya Khan led the construction by Usta Umar, Usta Adil, Usta Abbas actively participated in the mosque
as shown by the columns.
This old mosque was active until 2010. From 1970 to 1994 the son of Mahmud Khan Mamirza served as imam in this mosque. He is the great grandfather of the author. 2010- to the current appearance of the mosque, Donokhan Haji, who led the way.
Mahmud Khan's son is a descendant of that person is considered to the mosque until 1970 Ahmad Khan Eshon, and before him Domla
.
A person named Kubay served as imam, and Ghaffar Eshan was the imam before Kubay. Currently, Mahmudov Sirojiddinkhan
is imam.
This is basically the origin of the new construction going to the village and neighboring villages' roots, ancestors settled forever aimed at the well-being of the place. Donations from generous donors
were given for the new mosque pillars in Buvai, Fergana region, from
a group of flower craftsmen of the district. Now 250-300 people can be in the mosque at the same time performing Muslim prayers
.
It should be noted that this shrine is today a cultural heritage of the republic but not included in the official list.
According to my grandfather Donokhanhoji, based on the antiquity of the shrine, no written sources have been found, based on the antiquity of the cemetery. In the ancient Arabic writing that was once in the cemetery, tombstones of the river made of limestone in different years after new graves are opened, according to custom.
According to Muslim custom since the corpse in the grave has turned into rotting soil then a new corpse can be placed on it.
In this, of course, the respect of the old corpse, carefully placing it in place, must be performed before the new body was buried on top. Today as a result of the focus on our history, we think in the near future.
The written sources that give the history of the shrine are included in the scientific treatment, maybe an ancient one buried by time
tombstones are found.
In conclusion, it should be said that Gobdin village and related to it
the history of the father's shrine is still full of our history and are considered unexplored pages.
Studying the history of a village and shrine through the great material of our people, our homeland with its spiritual heritage,
past migrations, and cultural history, a lot of new information about the processes and ethnography is revealed.
Used literature and sources:
1. Resolution of the Cabinet of Ministers dated December 5, 2014 "Historical, artistic or other cultural
a list of objects that cannot be pledged and mortgaged due to their value
Decision No. 335 on approval"// http://www.lex.uz/ .
2. Atayev M. Jizzakh scholars. - Tashkent.: Adib, 2014. 270 p
3. Nafasov T., Nafasova V. Educational annotated dictionary of toponyms of the Uzbek language. - Tashkent: New century
generation, 2007. – 88 p.
4. Ohunov N. Interpretation of place names. - Tashkent.: Uzbekistan, 1994. - 86 p.
5. Sindorova F. Ancient Turkic toponymy of Uzbekistan (in the example of Jizzakh region). - Jizzax.:
13. - 56 p.
6. Story by 84-year-old Tilavov Mahmud Haji of Gobdin village, Gallaorol district
done April 2016.
7. Abu Sad Abdulkarim al-Samani. Genealogy (al-Ansab). - Tashkent.: 2017. - 273 p.
8. Spisok naselennyx mest Uzbekskoy SSR, Kamarkandskaya oblast. 1925. - 53 c.
9. Tilovov T. Gubdin and Gubdinites. 2015. – 279 p.// ziyonet.uz/
Authors: Guzal Sunnatova
Sohiba Rahmanova
HIGH QUALITY EDUCATION IN UZBEKISTAN
IN TODAY’S WORLD,YOUTHS ARE CREATORS OF FUTURE IN EVERY COUNTRY.SO EACH DECISION AND CHANGING ARE ACCEPTING DEPEND ON THEIR FUTURE!!!
Nowadays, we may see the highly quality education in Uzbekistan. Because of this year’s campaign: “PAYING ATTENTION FOR HUMAN AND QUALITY EDUCATION” in Uzbek national discourse. There are so many changes in the name of this year. With the decision of President Shavkat Mirziyayev there is a new way of teaching pupils in schools. For instance: Mainly, each pupil must be ready for universities after graduating and must know two languages besides Uzbek. These languages may be Russian, Indian English, Spanish, Korean, Dutch or anything else. In addition to loads of useful activities are added to school routine and pupils may choose craft if they don’t want choose job. It can be beneficial to decrease poverty.
On the other hand, the quality of education is rising. We have opened many types of crafts: cooking, sewing, carpentry, carving, embroidery, guide class, computer programming and a lot of crafts of that sort. These crafts help for earning extra money for pupils besides from school. Proof of this in our school every weekend each member of this craft classes holds an exhibition of their works and they may earn money for that.
These ways of education are good enough. For example: on the 4th of March this year many guests have came to our country from Boshkortostan. They are the Minister of Boshkortostan for Public Education and his co-workers. I and my schoolmates were guides for them.
We are members of a group of guides. Guests were very happy because we told them about our historical places.
Besides that, another aspect that pleases me is that women are becoming leaders not only in education, but in every industry.
On the 7th of March, Zamira Abdullayeva, who is the teacher at school number 22, has won a car as a prize for reading a lot of books. It is an amazing prize for being the winner. Reading books benefits people and helps their minds, and cars are given to the people who read the most books.
And Gulzira Shakarbekova who studies in class seven at school number 29 has won the gold medal in Kickboxing. Now she is the champion of Asia!!!
I HOPE THESE WAYS OF TEACHING PUPILS WILL BE USEFUL FOR FUTURE CREATORS OF UZBEKISTAN!!!
Turakhanova Mumtozbegim Bunyodjon qizi
Chartak district of Namangan region Uzbekistan
Studies 10 grade, school number 53
The role of Annimarie Schimmel in the history of Uzbekistan
It is known to many people that the people of Uzbekistan have followed Islam since time immemorial.
Therefore, some of our scholars have conducted research on the reasons for the emergence of the history of Islam.
Not only our scientists, but also non-religious people were interested in this situation.
Annimarie Schimmel, the leading German scholar of Islam in Germany in 1925, is one of those interested.
Her work "Johnon Mening John" occupies a great place in the history of Islam.
Throughout her life, Mrs. Schimmel has brought to the attention of culture lovers profound and discussion-provoking facts about Islam and its history.
On October 12, 1995, she was awarded the "Peace" prize by the German Book Organization, which clearly reveals the importance of her works.
Mrs. Schimmel loved the spiritual world of Islam with all her heart, and for this reason Muslims give her great recognition.
The work "Jonon mening jonimda", translated into Uzbek, is adapted to highlight the life, customs and cultures of women and girls in the Islamic world.
During the work, the lady tried to shed light on the importance of women and girls in the Islamic world over the centuries, and I would not be mistaken if I say that she succeeded.
The work mainly deals with books on the history of Islam and controversial topics in them.
Emphasizing, the issues of wrong propagation of religion and disrespect for women and girls were specially touched upon.
It is mentioned in the work that from the time of the Pailambars, women were given honor, education and upbringing, and they were even allowed to participate in battles as commanders.
When Mrs. Schimmel wrote the work, there were no deviations or exaggerations in the laws of Islam regarding women and girls.
For this reason, it is natural that Mrs. Schimmel and her works are glorified not only in the history of Uzbekistan, but also in the eyes of people who believe in the religion of Islam all over the world.