Imperialism 

You engineer ruin 

in endless sequences— 

because power permits you. 

A forest predator, 

all teeth and hunger, 

you erase whole herds 

in a single breath. 

Soft faces dim. 

They turn away from the world, 

learning too early 

that the earth does not claim them.

They leave behind 

a quiet, exhausted sigh— 

for you. 

But beneath the silence, 

something ancient stirs: 

a volcano,

red-eyed, no longer asleep. 

When it exhales, 

the air itself becomes flame. 

Lives—small, unnamed, countless— 

collapse into ash. 

Life begins 

to answer life. 

And when that day arrives— 

tell me, 

what language 

will your eyes speak?

Chapainawabganj, Bangladesh

10 April, 2026.

The Ruined Flower

A broken flower rests on the table. 

Some flowers, even in death,

remember how to breathe 

fragrance— 

but this one 

has learned fire instead. 

Its petals burn. 

Its thorns speak louder

than any beauty it once held. 

It trembles— 

and something unseen 

detonates across the room. 

People come close, 

drawn by love. 

They bleed. 

They fall. 

They rise again 

with raised hands, 

learning resistance 

too late. 

Still, they return— 

to the same flower, 

the same mistake. 

Some errors 

do not remain small. 

They ripple outward,

shaking the architecture of the world. 

A crooked table 

never truly stands straight. 

And some of our mistakes 

bend time itself— 

until generations inherit the ache. 

Generation after generation.

Chapainawabganj, Bangladesh

10 April, 2026.

The Strait of Hormuz

A narrow strait— 

yet it carries the weight 

of entire histories. 

It maps routes, 

spins dreams, 

tilts the sky 

on its axis. 

It sharpens minds— 

and ignites wars. 

Cities burn in its shadow. 

Ports rise and fall 

by its permission. 

For a passage this small, 

your dreams and mine

are undone— 

then rebuilt 

in some uncertain future. 

It is a bridge. 

It is a wound. 

It speaks in opposites: 

fire, then rain. 

famine, then peace. 

And if we could look away 

from the imperialism of Hormuz

that surrounds it—

perhaps something quieter, 

something untouched, 

would still be flowing— 

clear, 

beautiful, 

unafraid.

Chapainawabganj, Bangladesh

11 April, 2026.

Apiculture

The world—
a vast apiculture.

So why does a planet built on honey
taste of poison?

Why do we return
again and again,
with bitterness
coating the tongue?

Why does life itself
stand on the brink?

Why do humans
turn against humans—
with reason,
without reason—
as if destruction were instinct?

Bees do not forget their order.
They gather,
they build,
they sustain.

But we—
creatures of thought,
of language,
of sky-reaching dreams—
fall beneath them.

We grieve
for an ant crushed underfoot,
yet raise our hands
against each other.

We were meant
for something gentler—
to sit side by side,
soul beside soul,
in a world that could have worked.

Since the first dawn,
the stars have poured out light.
They have never
rained fire.

Then why do we?

At the summit of civilization,
why do our faces
still bend in shame?

Why does war return
like a habit
we refuse to break—
border after border,
generation after generation?

What kind of progress
carries this depth of ruin
in its shadow?

And in the end—
this careful hive we have built,
this architecture of survival—

may be the very thing
that calls forth
our collapse.

Chapainawabganj, Bangladesh

11 April, 2026.

Md. Mahbubul Alam is from Bangladesh. His writer name is Mahbub John in Bangladesh. He is a Senior Teacher (English) of Harimohan Government High School, Chapainawabganj, Bangladesh. Chapainawabganj is a district town of Bangladesh. He is an MA in English Literature from Rajshahi College under National University. He has published three books of poems in Bangla. He writes mainly poems but other branches of literature such as prose, article, essay etc. also have been published in national and local newspapers, magazines, little magazines. He has achieved three times the Best Teacher Certificate and Crest in National Education Week in the District Wise Competition in Chapainawabganj District. He has gained many literary awards from home and abroad. His English writings have been published in Synchronized Chaos for seven years.

Once when he was in grade ten in 1990, his Bangla letter was selected as the best one from Deutsche Welle, Germany Radio that broadcast Bangla news for the Banglalee people. And he was given 50 Dutch Mark as his award. They would ask letters from the listeners to the news in Bangla and select one letter for the best one in every month.     

From 17 to 30 September, in 2018 he received a higher training in teaching English language in Kasetsart University of Thailand for secondary level students through a government order from education ministry. 

On 06 November 2015 he achieved Amjad Ali Mondal Medal for his contribution in education field by a development organization in the conference and felicitation function for the honorable personalities at Rajshahi College Auditorium. 

On 30 December 2017 from West Bengal in India he was declared a ‘Literary Charioteer’ in Bangobandhu Literary and World Bango Conference and they awarded him with a Gold Medal in their International Literary Conference and Prize Giving Ceremony.

In 2018, he achieved Prodipto Lirerary Award in Prodipto Literary Conference at Kesorhat, Rajshahi for poems in Bangla literature. He received honorary crest from the administration of Chapainawabganj District Literary Conference and Cultural Function in 2021 and 2022 consecutively. 

His poems have been published in many international online magazines such as Juntos Por las L Raven Cage Zine, and Area Felix.  His poems have been translated and published in Argentine and Serbian, and he participated in many international online cultural meetings. 

Looking at the tall buildings, 

the stones of those buildings are black with blood. 

The water stained with tears on the iron railings of those buildings,

 the stairs of those buildings have deteriorated as much as they can. 

The sweat of slaves on the white stones of those buildings,

 the bones broken by whips, 

the price of labor has not been paid.

SEIZE THAT TROUBLEMAKER—

AND HER TORCH!

After the “No Kings” rally in LA,

signs and costumes milled around, blocked traffic–

until the cops showed up.

Picture this: riot-gear police

seizing blue-gowned, blue-faced Lady Liberty.

They confiscate her torch, then loop a chain

around her waist, cuff hands behind her back,

and march her off, one lawman on each side.

So—Liberty’s too dangerous? Too woke?

Welcomes the tired and poor, asylum-seekers?

Says no one– NO ONE– is above the law?

We the People came downtown today,

seeking solace, strength in shared resolve—

rejecting ICE, that preys on immigrants,

but won’t apply laws to rich pedophiles;

rejecting millions spent to build a ballroom

while health care’s cut, and hospitals shut down;

rejecting war with no goals, no way out,

while old bone-spurs plays golf at Mar-a-Lago;

rejecting loss of three-branch government,

while faux-king stamps his name on doors and dollars.

We twice elected this convicted felon

with track records of insurrection, racism, and rape.

He raised the cost of living, and attacks

free speech, free press, and now, the right to vote.

Eight million, coast to coast, reject this future.

and gather to share anger, fear, and strength.

But in the end, when all the chanting’s done–

there goes Lady Liberty in chains.

A zip-tied symbol of a vision lost.

Copyright 3/2026

Patricia Doyne

CHALLENGES IN THE TRANSLATION OF IDIOMATIC EXPRESSIONS BETWEEN ENGLISH AND UZBEK: A LINGUISTIC ANALYSIS

Kurbonova Mohinur Abdumuxtor qizi  

2nd-year Master’s Student 

“English Language and Literature” program

Faculty of Foreign Languages, Uzbekistan 

Pedagogical University named After Nizami

       Abstract: This study explores the challenges involved in translating idiomatic expressions between English and Uzbek languages. Idioms reflect cultural values, historical context, and figurative meanings that often do not have direct equivalents in another language. The research highlights linguistic and cultural barriers that complicate accurate translation and examines various strategies such as literal translation, adaptation, and contextual interpretation. The study emphasizes the importance of cultural awareness and linguistic competence in achieving effective and meaningful translation of idiomatic expressions.

Keywords:

idiomatic expressions, translation challenges, English language, Uzbek language, cultural differences, figurative meaning, equivalence, translation strategies

Annotatsiya: Ushbu tadqiqot ingliz va o‘zbek tillari o‘rtasidagi idiomatik iboralarni tarjima qilishda yuzaga keladigan muammolarni o‘rganadi. Idiomalar o‘zida madaniy qadriyatlar, tarixiy kontekst va ko‘chma ma’nolarni mujassam etadi, shu sababli ularni boshqa tilga to‘g‘ridan-to‘g‘ri tarjima qilish qiyin. Tadqiqotda lingvistik va madaniy to‘siqlar tahlil qilinadi hamda so‘zma-so‘z tarjima, moslashtirish va kontekstual talqin kabi strategiyalar ko‘rib chiqiladi. Shuningdek, samarali tarjima uchun madaniy bilim va til kompetensiyasining ahamiyati ta’kidlanadi.

Kalit so‘zlar:

idiomatik iboralar, tarjima muammolari, ingliz tili, o‘zbek tili, madaniy farqlar, ko‘chma ma’no, ekvivalentlik, tarjima strategiyalari

Аннотация: Данное исследование посвящено изучению трудностей перевода идиоматических выражений между английским и узбекским языками. Идиомы отражают культурные ценности, исторический контекст и переносные значения, которые часто не имеют прямых эквивалентов в другом языке. В работе рассматриваются лингвистические и культурные барьеры, а также анализируются различные стратегии перевода, такие как дословный перевод, адаптация и контекстуальная интерпретация. Особое внимание уделяется важности культурной осведомлённости и языковой компетенции для достижения адекватного перевода.

Ключевые слова:

идиоматические выражения, трудности перевода, английский язык, узбекский язык, культурные различия, переносное значение, эквивалентность, стратегии перевода

INTRODUCTION

Language is not merely a tool for communication but a reflection of the sociocultural landscape of its speakers. Among the various linguistic elements, idiomatic expressions stand out as complex units whose meaning cannot be derived from the sum of their constituent parts. In the context of English and Uzbek, two languages belonging to distinct families—Indo-European and Turkic respectively—the translation of idioms presents a unique set of challenges. The research gap lies in the scarcity of systematic analyses that address the structural asymmetry between these languages. While English relies heavily on prepositional and phrasal idiomatic structures, Uzbek utilizes agglutinative morphology and distinct metaphorical frameworks derived from Central Asian cultural traditions. This study aims to explore the strategies employed by translators to maintain the pragmatic force of idioms during cross-language transfer. The primary research question addresses how translators navigate the conflict between semantic literalism and cultural equivalence. By examining a corpus of literary and journalistic texts, this research establishes a framework for understanding the mechanisms of idiom translation, moving beyond simple lexical substitution toward a more nuanced, context-dependent approach. The objective is to highlight the necessity of cultural competence in translation, ensuring that the target audience receives not just the literal meaning, but the intended emotive and stylistic impact of the original expression.

RESEARCH METHODOLOGY

This study utilizes a qualitative comparative methodology, focusing on a descriptive analysis of idiomatic expressions collected from contemporary literary works and media outlets. The sample consists of 50 English idioms and their corresponding translations in Uzbek, categorized by their level of semantic transparency—ranging from transparent (where the meaning is somewhat inferable) to opaque (where the meaning is entirely non-compositional). The analytical framework is based on Nida’s theory of dynamic equivalence, which prioritizes the effect on the target audience over formal word-for-word accuracy. Data collection involved a systematic comparison of source texts against their target translations to identify instances of ‘translation loss’ or ‘pragmatic shift.’ We utilized a model of cross-linguistic mapping to visualize the conceptual distance between English idioms, such as ‘to break the ice,’ and their potential Uzbek counterparts. The analysis was conducted in three phases: (1) identification of the idiom in the English text, (2) categorization of the idiomatic structure (e.g., verbal, nominal, or adjectival), and (3) evaluation of the translation strategy used (direct, functional, or descriptive). By calculating the frequency of specific strategies, we aim to provide a quantitative perspective on how translators prioritize cultural preservation versus readability. The study also considers the role of context-dependency, analyzing how the surrounding discourse influences the choice of equivalent in Uzbek.

ANALYSIS AND RESULTS

The analysis revealed that 65% of English idioms lacked a direct lexical equivalent in Uzbek, necessitating the use of functional paraphrasing. For instance, the English idiom ‘to beat around the bush’ does not have a direct structural equivalent in Uzbek. Translators often resort to the descriptive phrase ‘gapni aylantirmoq’ (to spin the conversation), which captures the pragmatic intent but loses the original metaphorical imagery of the ‘bush.’ Our data indicates that opaque idioms represent the highest level of translation difficulty, often resulting in literal translation errors when translators fail to recognize the idiomatic status of the phrase. In 20% of cases, translators successfully identified a culturally equivalent idiom, such as translating ‘to be in the same boat’ into the Uzbek conceptual frame of shared circumstances. However, the remaining 15% demonstrated a tendency toward ‘over-translation,’ where the translator added unnecessary explanations, thereby diluting the conciseness of the original. We observed that the agglutinative nature of the Uzbek language allows for creative compounding, which occasionally permits the creation of new idiomatic structures that mirror the English original’s stylistic brevity. These findings suggest that the most successful translations are those that prioritize the communicative function of the idiom rather than the preservation of its metaphorical components. The results highlight that the semantic gap is not a barrier but a creative space for the translator to bridge cultural differences through linguistic innovation.

CONCLUSION

The translation of idiomatic expressions between English and Uzbek is a complex task that demands a high degree of cultural and linguistic synthesis. This study has demonstrated that literal translation is largely insufficient for conveying the essence of idiomatic language, as the metaphorical foundations of the two languages are rooted in different cognitive and historical contexts. Our findings confirm that functional equivalence, rather than formal identity, is the most effective strategy for maintaining the pragmatic integrity of idioms. Future research should focus on the impact of digital translation tools and artificial intelligence on the translation of figurative language, as these technologies often struggle with the nuances identified in this study. Furthermore, there is a need for a more comprehensive dictionary of English-Uzbek idiomatic correspondences to assist translators in navigating these challenges. Ultimately, the translator must act as a mediator, ensuring that the target reader experiences the same emotional and rhetorical impact as the original speaker, effectively bridging the distance between two distinct linguistic worlds. By acknowledging the limitations of direct equivalence, scholars and practitioners can develop more robust methodologies for cross-lingual communication in an increasingly globalized academic environment.

 REFERENCES

1. Baker, M. (2018). In Other Words: A Coursebook on Translation. Routledge.

2. Bassnett, S. (2014). Translation Studies. Routledge.

3. Cowie, A. P. (2001). Phraseology: Theory, Analysis, and Applications. Oxford University Press.

4. Kakhkhorov, S. (2020). Comparative Linguistics of Turkic and Germanic Languages. Tashkent Academic Press.

5. Nida, E. A. (1964). Toward a Science of Translating. Brill.

6. Vinay, J. P., & Darbelnet, J. (1995). Comparative Stylistics of French and English. John Benjamins.

7. Yusupov, O. (2015). The Problems of Idiomatic Translation in Uzbek Literature. Journal of Philological Studies.

8. Zokirov, M. (2021). Linguistic Challenges in Modern Translation. International Journal of Language.

9. Moon, R. (1998). Fixed Expressions and Idioms in English. Oxford University Press.

10. Newmark, P. (1988). A Textbook of Translation. Prentice Hall.

Children in the future 

Children’s laughter 

used to be carried by the wind 

through the street of my childhood. 

today – 

the same street 

he does not remember a single step of the child. 

The past was breathing 

through games, through dust, 

through cheering voices, 

and now 

the silence echoes 

like an empty yard. 

Modern times write new rules: 

social networks, 

non-touch screens, 

instead of a game — 

stickers are sent, 

hearts and hugs 

which do not warm anyone. 

The future of children 

he is already tying a scarf over his eyes. 

Unhealthy weather 

knocks on the door 

and no one asks who it is. 

Villages are disappearing, 

cities grow into concrete, 

and the parks are shrinking as memories. 

Friends become contacts, 

nature — background for the picture. 

More and more steps with the dogs, 

and less and less the beginnings of life. 

And while children follow trends 

staring at small screens, 

parents do the same 

and over humanity 

slowly the crack opens 

and smile 

some cold, 

with an unnatural smile.

Maja Milojković was born in Zaječar, Serbia. She is the deputy editor at “Sfairos” publishing house in Belgrade, Serbia.  She is the vice-president of the association “Rtanj and Mesečev poetski krug”.  She is the author of 2 books: “The Circle of the Moon” and “Trees of Desire” She is the editor of the International Anthology “Rtanjski stihopevi” One of the founders of the poetry club “Area Felix” from Zaječar, Serbia and the editor of an international e-magazine for creative literature and culture “Area Felix”.

G. Bragolin’s The Crying Boy

His hair was tousled dark brown,

his lips downturned.

All houses burned to the ground,

these mass-produced prints of a painting remained.

He was weeping as he ran from his home;

his papa was on fire holding a weapon.

The heated argument sparked when she 

told him to take the exam for the nth time;

he said he was a loggerhead.

Diablo or DJ is the crying boy,

a tear streaming down his orange cheek.

NOTE

On September 5, 1985, The Sun reported an Essex firefighter claiming that copies of The Crying Boy survived house fires unscathed. By November’s end, the paper’s readers were burning the prints en masse fueled by the painting’s growing curse reputation. David Clarke, a journalist, says the claim that the boy was Diablo didn’t emerge until 2000 in Tom Slemen’s book.

SHORT BIOGRAPHY
Fhen M. studied Writing in the Discipline, The Literature of the Philippines, and The Literature of the World at Eastern Visayas State University. His work has been featured in various publications, including the Waray poem “Uyasan” in Pinili: 15 Years of Lamiraw, and English poems like “Lighthouse,” “Seaport,” “Barbeque Stalls along Boulevard,” and “Tetrapod” in Poetica anthology by Clarendon House. Other publications include “Outside the Block Universe” in About Time: A Coming-of-Age Poetry Anthology by Red Penguin Books, and a poem in Flora/Fauna Anthology by Open Shutter Press. He also submitted Waray verses, including “Duha nga mga pagtug-an” (“Two Confessions”), to the 5th Lamiraw Creative Writing Workshop in 2008, with notable panelists like David Genotiva, Merlie Alunan, and Victor Sugbo.

THE HAUL

The apostles

learned to equip

their gospel ship

with hooks cross-shaped

and Christ as bait.

And they employed

muscle and wit

to deploy nets

of iron strength

at untouched depths.

Mighty fishers,

they spent their catch

on wishers’ masts,

sinners’ anchors,

and sure harbors.

THELONIOUS STRAIGHT

The monk in

habit black attacked

attacked        attacked

his devil — devil grinned 

on four legs — — attacked —

blue monkish evangelist fanatic

he went afterafter his 

4legged infidel foe —

with fingers uncurled 

straight for the eyes, for their whites and 

for their blacks

until they scream in blind

NO CHASER

the unsquare monk

the monk melodious

prayed and prayed

mystic irre

ligious

prayed his round midnights with

out even a chaser of

sunny Cannonball blues

attackattacked, in bflat

solitude

YOUR GARDEN

is filled

with forget-me-nots

but I can’t

find

any rue.

HOMESICKNESS 

In my childhood

homesickness was a cheap stamp.

I was here

and Mom just over there.

When I was grown,

homesickness a boarding pass

and bride just beyond.

But then

homesickness became a tiny tomb.

I stayed outside

but Mom was deep within.

And now

Homesickness is a narrow strait.

I on one side

continents on the other.

–after Yu guangzhong

BL IN KI NG unedited by

Life starts when some man rams his Dodge

into some garage and guns the engine,

then gets lost somewhere between debacle and apocalypse.

Time unscrolls itself outside the windshield,

vibrates and alters again just beyond attention,

in constant motion from mist to liquid to real to uncongealed.

 Not every stage equates to hajj,

but no ride’s just road nor map nor engine

nor even mere pathway among all the altars and the crypts.

If life’s the shimmer between death and sex,

the interplay’s the thing! The strength is in the tension.

In our yinyang universe, concave shapes itself toward convex.

…