Dangʻara District, Fergana Region

First-year student, Faculty of Humanities and Languages, Uzbek Language and Literature Department

Linguocultural and Semantic Features of the Concept of “Ko‘ngil” in the Uzbek Language

Abstract

This article examines the place of the concept of “ko‘ngil” in the linguistic worldview of the Uzbek language and its linguocultural characteristics. It analyzes the connection of this notion with the mentality of the Uzbek people, the manifestations of the word in phraseological units, and its semantic scope in literary texts based on the principles of cognitive linguistics.

Keywords

Linguoculture, concept, ko‘ngil, linguistic worldview, cognitive linguistics, mentality, phraseological unit, semantics.

Introduction

In modern linguistics, studying linguistic units in close connection with the human factor, human thinking, and culture has become a priority direction. In particular, as a result of the formation of the anthropocentric paradigm, language is interpreted not only as a means of communication but also as the cultural code of a nation and a tool for understanding the world. At the center of this direction stands the notion of the “concept.”

One of the most important concepts reflecting the worldview and the spiritual and moral world of the Uzbek people is “ko‘ngil.” While in Western languages (for example, in English – heart, in Russian – serdtse) the “heart” is more commonly used as the center of emotions, in the Uzbek linguistic worldview the concept of “ko‘ngil” possesses a much broader and deeper semantic scope. For the Uzbek people, the concept of “ko‘ngil” is not merely a feeling, but a linguistic phenomenon expressing a person’s faith, morality, intention, and entire spiritual being.

Main Part

In the lexical layer of the Uzbek language, the unit “ko‘ngil” is interpreted as the place of a person’s spiritual world, emotions, and inner experiences. According to the Explanatory Dictionary of the Uzbek Language, this word expresses not only a spiritual source but also a person’s character. The Uzbek people express their joy or sorrow through the dynamics of “ko‘ngil.” The examples provided in the dictionary clearly prove this:

Ko‘ngli buzilmoq — a state of being upset, becoming deeply saddened, or immersed in grief.

Ko‘ngli ko‘tarilmoq — a feeling of relief, joy, or happiness.

Ko‘ngli g‘ash — a feeling of worry, anxiety, or inner disturbance about something.

“Ko‘ngil” is also regarded as a moral measure and the center of social relations. In the Uzbek mentality, people are often evaluated through this concept:

Ko‘ngli ochiq — used in a positive sense to describe a sincere, open, and courageous person who does not conceal their feelings.

Ko‘ngli pok — refers to a pure and innocent heart that wishes no harm to anyone.

Ko‘ngli qattiq — used in reference to merciless, cruel, unkind, and heartless individuals.

It can be stated that in the works of Uzbek writers, the concept of “ko‘ngil” is depicted as the foundation of human existence. For example, in Oybek’s works, the expression “ko‘ngli oq” emphasizes the inner innocence of a character. In the works of the great representative of classical Uzbek literature, Alisher Navoi, the concept of “ko‘ngil” also occupies a central place. The poet interprets the “ko‘ngil” as the spiritual world of beauty and a treasury of divine secrets. This can be seen in his famous couplet:

“The ko‘ngil is a treasury of rubies and pearls,

Its key is a pearl within the mouth of the world.”

Here, Navoi likens the “ko‘ngil” to a treasury where precious jewels are kept. The concepts previously mentioned, such as “ko‘ngli pok” and “ko‘ngli ochiq,” are directly connected with this treasury — the inner beauty of a person.

Conclusion

In conclusion, the study of the concept of “ko‘ngil” in the Uzbek linguistic worldview demonstrates that it is not merely a lexical unit, but a phenomenon that defines the spiritual identity of the nation. Overall, the semantic scope of the concept of “ko‘ngil” is so broad that it proves the richness of the Uzbek language and the remarkable subtlety of our national way of thinking.

Dildoraxon Turgʻunboyeva

Student of the Faculty of Pedagogy and Psychology, School of Preschool Education, Kokand State University

The Effectiveness of Play-Based Learning

Faculty of Pedagogy and Psychology, Preschool Education Program, Kokand State University

Turgunboyeva Dildorakhon Bahromjon qizi

Abstract:

Play-based learning plays a highly significant role in preschool education. Play is a natural need and the primary form of activity for children, serving as an essential means of their comprehensive development. For preschool-aged children, play primarily provides a natural and comfortable environment for interacting with the surrounding world, communicating with peers, freely expressing their thoughts, and acting independently. Play activities effectively influence children’s social, intellectual, physical, moral, and emotional development. Through play, children’s observation, thinking, curiosity, and worldview are formed.

Keywords: play activity, preschool education, child development, didactic games, educational value, creative thinking, socialization, psychological development, learning process, personal development.

Play activity is considered one of the fundamental needs of preschool children. During play, children move actively, discover new images, perform interesting roles, and enhance their communication skills with peers and adults. At this stage, children comprehend the surrounding life, social roles, family and society, as well as daily situations through play and learn in their own way. Therefore, play activity not only develops children’s existing knowledge and skills but also forms an essential part of their perception of the environment, adaptation to changes, and socialization processes. Through play in preschool education, children’s thinking, speech, social behavior, emotional world, and personality develop extensively. During play, children can express their emotions and acquire advanced imaginative and creative skills. In the course of play, each child independently develops roles and rules, which enhances their ability to think independently, find original solutions, communicate effectively, and manage situations. Moreover, play helps children develop self-control, adhere to moral norms and values, and maintain polite interactions with others.

Play activity increases children’s physical activity and creates effective opportunities for developing their reasoning, concentration, and imagination. Play enriches children’s emotional world, encourages happiness, joy, and active living, which form a vital foundation for their healthy development. By organizing play activities, educators implement pedagogical objectives, teach children social norms and rules, and support their adaptation to society. Additionally, play plays an invaluable role in fostering children’s independent activity, cooperative communication, mutual assistance, respect, friendship, and solidarity. The significance of play as the primary activity of preschool children occupies a special place in achieving high results in health, intellectual, and moral education. Through play, children gain real-life experience, understand the essence of surrounding phenomena, and develop their imagination. Play expands children’s imaginative world and provides opportunities to independently solve complex life situations and think critically. Through play, children test their skills, acquire new knowledge, enrich their imagination, and demonstrate their creative potential.

Play activity also facilitates the transmission of religious, national, and modern values to children. In play, moral qualities such as honesty, integrity, friendship, kindness, and mutual respect, along with environmental awareness and polite behavior, are developed. Children internalize the rules presented in play, comprehend the true essence of social life, and grow up respecting family, national, and universal values. It is essential that play activities are organized in accordance with each child’s individual characteristics and developmental level.

When organizing and managing play, educators should consider children’s age, interests, and aspirations, selecting appropriate games and guiding them properly while accounting for their spiritual and physical well-being. Through play activities, children develop essential life skills such as independence, initiative, strong memory, decision-making, timely task completion, and proposing new ideas. Play plays a crucial role in the comprehensive development of preschool children, enriching their consciousness, accelerating socialization, and expanding creative potential. Educators and parents should actively participate in this process, acting as guides, motivators, and supporters of children’s play. As an integral and fundamental component of preschool education, play establishes a solid foundation for children to grow into independent, mature, and well-rounded individuals.

Through play activity, each preschool child gains the opportunity to demonstrate their individual abilities and potential. Their thinking, speech, emotional world, physical development, moral behavior, and social skills are formed and strengthened specifically through play. In preschool education, play supports the development of children’s personal attitudes toward life, people around them, loved ones, and society, helps them set clear goals, and strive to achieve them. Play fosters intellectual growth, independent thinking, creativity, and self-regulation.

Through play activities, children enrich their life experience and develop initial professional and creative skills. Play is the primary domain in children’s lives and represents the most enjoyable, easy, natural, and beneficial process for every child. Games provide children with joy, positive emotions, freedom of movement, and excitement of achievement. Therefore, in preschool educational institutions, play activity should be widely implemented as a fundamental teaching method, and special attention should be given to its moral, educational, psychological, and pedagogical significance.

Conclusion:

In conclusion, the role and significance of play activity in preschool education are exceptionally great. Play enriches children’s lives, making them meaningful and colorful, and serves as a key factor in ensuring their comprehensive development. Through play, children learn independent thinking, communication, moral values, organizational skills, friendship, and socialization. When educators and parents organize play activities purposefully, children’s social, spiritual, and psychological potential further develops, enabling them to grow into beneficial and well-rounded members of society. Play is the school of life!

References

Ashurova, S. (2022). The Importance of Play Activities in Preschool Educational Institutions. Scientific Approach, 4(10), 127–131.

Babayeva, D., Ochilova, X. (2022). Educational Games and Their Importance in Preschool Institutions. Proceedings of Scientific Conferences, 3(12), 44–52.

Hamroyeva, D. (2018). The Role of Play Activities in the Development of Preschool Children. Primary Education, 1(2), 98–104.

Juraeva, S. (2019). Issues of Socializing Preschool Children Through Play. Preschool Education and Upbringing, 3(5), 55–61.

Sharipova, Sh., Islomova, Z. (2022). Play Activity as the Main Form of Teaching Preschool Children. Journal of Pedagogy and Psychology, 2(7), 63–70.

Toshova, S. O. (2021). The Essence and Peculiarities of Play in Preschool Children’s Activities. Scientific Education and Psychology, 4(2), 15–21.

Khojayeva, K. (2020). Didactic Games and Their Importance in Preschool Child Development. Interpretation and Research, 3(1), 89–95.

Friendship 

Friendship—a concept so profound that words often fall short. A true friend is not only someone who stands by you in difficult times, but also one who shares in your joy, supports your growth, and offers a helping hand whenever life presents its challenges. Yes, a person may have many friends, yet not all of them genuinely care or remain steadfast when support is truly needed. Some remember you only when they require something, while others are so rare and precious that one could speak about them for hours and still not do them justice.

Who, then, is a real friend? A companion who wishes nothing but goodness for you—one who rejoices sincerely in your happiness and feels your pain as their own in moments of hardship. A friend who guards your flaws, never exposing them to others, who refuses to engage in gossip, and who shields your mistakes rather than exploiting them. Not someone who flatters you with empty praise, but one who has the courage to point out your faults with honesty—and stands beside you to help you overcome them. A soul who cares not only for your worldly well-being, but also for your spiritual success; who prays for you, hoping that you attain goodness both in this life and the next. Even in your absence, such a friend defends your name, offering sincere prayers and selfless goodwill from the depths of the heart.

There are people who have become an inseparable part of my life. Talking with them, laughing together, sharing burdens, giving advice and receiving it—it is all indescribably beautiful. At this moment, I want to express my deepest gratitude to my closest friends. Their presence in my life is not just a comfort, but a profound blessing, and for that, I am truly thankful.

Gulsanam Sherzod qizi Suyarova

Born on May 29, 2007, in Qamashi District, Qashqadaryo Region, Gulsanam Suyarova, despite her young age, has achieved remarkable accomplishments. In 2025, she was admitted to Chirchik State Pedagogical University on a grand merit basis. She is the holder of over 80 international certificates and a member of the Argentine Association of Science and Writers. Gulsanam is also the author of several scholarly articles. She has been featured as a guest on “Fayzli Kun” and awarded the “Ambassador of Friendship” chest badge. She possesses certifications in English, her native language, and history. Additionally, she is a member of the Russian Federation’s Academy of Central Asian Literature and Culture.

Tedious routine

Down the clouds I fall,
Up from evil coziness, wish farewell.
Go around, see the liar mirror, I’m a lost caterpillar.
Down, a rest I request as I’m slowly putting my finger into Aurora’s needle.
Up! Come on soldier, where is your spirit?
Go, steps feel enormous heavy, am I an elephant?
Down, to my dad’s car as my head is resisting the heavy atmosphere of early morning.
Up, a cheer my dad convokes, but I’m hiding my heavy bag under my eyes.
Go, class starts, the time seems to be playing with me; it goes fast and then immensely slow.
Down, my body falls, my foot skipped a stair.
Up, some miracle energy, a tasty bread of jam collapses with my tongue.
Go, more of the same, but I count starts trying to survive.
Down as I sit, an enormous space between exit and me.
Up to the ceiling, the time of escaping has come.
Go, the only thing my head thinks about.
Down, back to my dad’s car, as I sing a victory melody.
Up, the smell of home I can taste.
Go, as my steps go further and faster.
Down, back to my so wished coziness.
But tomorrow another battle I will survive.

Somewhere

He’s walking

Back to his apartment 

And he senses 

That something is

Behind him

And before he can

Fully turn around

He notices a bird

And then he reverses course

And just keeps walking 

And then he feels something

Poke his right shoulder

And he turns around

And realizes that it’s that bird

That bird that’s now flying away

There’s a metaphor there somewhere.

Taylor Dibbert is a poet in Washington, DC. He’s the author of, most recently, “On the Rocks.”

Safeguarding the Planet: Environmental Protection as a Normative Obligation of Global Society

Suyunova Fotima Oybekovna

Student of Samarkand State Institute of Foreign Languages                                        

English faculty, XTA, 2407 group

Abstract: In this study, I examine environmental protection as a normative moral obligation of global society within the context of accelerating ecological degradation. Moving beyond purely economic and regulatory interpretations, I argue that environmental preservation constitutes an ethical imperative grounded in justice, intergenerational equity, and human rights. Through qualitative normative analysis and interdisciplinary reflection on environmental ethics, sustainability theory, and global governance frameworks, I demonstrate that ecological collapse represents not merely a scientific crisis but a profound moral failure. My findings suggest that safeguarding the planet must be institutionalized as a universal ethical commitment embedded within political institutions, economic systems, and social values.

Keywords: environmental ethics, sustainability, global responsibility, moral obligation, intergenerational justice, ecological crisis

1. Introduction

In the contemporary era, I observe that environmental degradation has evolved into a multidimensional crisis affecting ecological systems, economic stability, and social cohesion. Climate change intensifies extreme weather events, biodiversity loss destabilizes ecosystems, and pollution undermines public health worldwide. While environmental protection is frequently framed as a matter of policy regulation or technological innovation, I contend that such perspectives underestimate its normative dimension. In my view, the Anthropocene — an epoch characterized by significant human impact on planetary systems — compels humanity to reassess its ethical responsibilities toward nature. The unprecedented scale of human-induced environmental transformation has altered the moral landscape of global society. Because our collective actions now shape atmospheric chemistry, ocean composition, and terrestrial ecosystems, I argue that environmental protection must be regarded as a binding moral duty rather than a discretionary political agenda. This research therefore seeks to answer the following question: Why should safeguarding the planet be conceptualized as a normative obligation of global society?

2. Literature Review

In reviewing existing scholarship, I find that environmental ethics provides the foundational framework for understanding moral responsibility toward nature. Scholars such as Aldo Leopold (1949) introduced the concept of the “land ethic,” arguing that humans are members rather than masters of the ecological community. This perspective redefined moral consideration to include ecosystems and non-human life. Contemporary philosophers such as Hans Jonas (1984) further developed the idea of responsibility in the technological age, asserting that humanity’s expanded power requires an expanded ethical framework. Jonas emphasized the “principle of responsibility,” according to which technological societies must act cautiously to preserve the conditions necessary for future life. Additionally, sustainability discourse, particularly as articulated in the Brundtland Report (1987), introduced the concept of intergenerational equity, defining sustainable development as meeting present needs without compromising future generations. This framework significantly strengthened the normative dimension of environmental policy. More recent studies in climate justice literature argue that environmental degradation disproportionately affects marginalized populations and developing nations. Scholars highlight the ethical necessity of distributive justice in climate mitigation and adaptation policies. Despite extensive research on environmental governance and sustainability, I observe that many policy-oriented approaches treat environmental protection as pragmatic necessity rather than explicit moral obligation. My study seeks to contribute to the literature by synthesizing environmental ethics and global governance discourse to demonstrate that environmental protection is normatively binding.

3. Methods

In conducting this study, I adopted a qualitative normative methodology rooted in conceptual analysis and interdisciplinary integration rather than empirical experimentation. I began by systematically clarifying key concepts, including “normative obligation,” which I define as a morally binding duty derived from universalizable ethical principles, and “environmental stewardship,” understood as responsible, precautionary, and sustainable interaction with ecological systems. I then applied foundational ethical principles—harm prevention, distributive justice, intergenerational equity, and human rights-based reasoning—to contemporary environmental phenomena such as climate change, biodiversity decline, and transboundary pollution. By examining whether environmental protection satisfies established criteria for moral obligation within philosophical discourse, I constructed a comprehensive ethical argument demonstrating that ecological preservation transcends voluntary activism and enters the domain of moral necessity. This approach allowed me to integrate philosophical reasoning with socio-political analysis, thereby producing a coherent normative framework that positions environmental protection as an ethical imperative for global society.

4. Results

My analysis reveals that environmental protection fulfills multiple interrelated conditions required for classification as a normative obligation. First, the principle of harm prevention establishes a compelling moral mandate, as environmental degradation generates foreseeable and preventable suffering in the form of intensified natural disasters, displacement, food insecurity, water shortages, and public health crises. Because such harms are largely anthropogenic, failing to mitigate them constitutes ethical negligence rather than unfortunate inevitability. Second, intergenerational justice introduces a temporal dimension of responsibility, compelling present societies to consider the rights and life prospects of future generations who lack representation in current political processes yet will bear the long-term consequences of ecological mismanagement. Third, environmental degradation undermines fundamental human rights, including the rights to life, health, security, and adequate living conditions, thereby transforming ecological preservation into a matter of safeguarding human dignity. Finally, the transboundary nature of environmental systems demonstrates that ecological harm is inherently global, necessitating collective accountability among nations, institutions, corporations, and individuals. Taken together, these findings substantiate the claim that safeguarding the planet is not discretionary but normatively binding within any coherent ethical framework.

5. Discussion and Implications

Reflecting upon these findings, I maintain that the ecological crisis exposes structural deficiencies within prevailing economic and political paradigms that prioritize short-term growth and profit maximization over long-term sustainability. The normalization of environmental externalities—whereby ecological costs are displaced onto vulnerable communities or future generations—reveals a profound moral imbalance embedded within global capitalism. I argue that technological innovation and regulatory reforms, while indispensable, remain insufficient without a corresponding ethical transformation that redefines humanity’s relationship with nature. Educational systems must cultivate ecological literacy and moral awareness; international institutions must strengthen cooperative governance mechanisms; corporations must internalize environmental accountability within strategic decision-making; and individuals must adopt sustainable consumption patterns. In my view, redefining progress in terms of ecological resilience, social justice, and long-term sustainability rather than mere economic accumulation represents a necessary paradigm shift. Ultimately, environmental stewardship reflects civilizational maturity, as it demonstrates humanity’s capacity for foresight, solidarity, and ethical responsibility in the face of existential risk.

6. Conclusion

In conclusion, I assert that environmental protection constitutes a normative obligation of global society. The ecological crisis is fundamentally a moral challenge requiring ethical evolution alongside scientific and technological innovation. Through the principles of harm prevention, intergenerational justice, human rights protection, and global solidarity, I demonstrate that safeguarding the planet is an ethical necessity. The future of humanity depends not only on our technological capabilities but on our moral commitments. Recognizing environmental protection as a binding normative responsibility is essential for ensuring sustainable and equitable global survival.

Nature and the Philosophy of Life in the Poetry of Aleksandr Faynberg

Zamira Moldiyeva Bahodirovna

Student of English Filology faculty, UZSWLU.

Email: zamiramoldiyeva219@gmail.com

Scientific advisor: Zulxumor Bannopova

Abstract: This article investigates how nature imagery and philosophical reflection function within the poetry of Aleksandr Arkadyevich Faynberg, demonstrating that his natural motifs are deeply tied to emotional expression, symbolic meaning, and existential contemplation. Using scholarly studies of his works and specific poems, the research highlights how elements such as wind, sea, seasons, and landscape perform not only decorative functions but also convey inner world processes, memory, and human relationships to their surroundings. Natural imagery in Faynberg’s poetry thus becomes an essential medium for exploring life’s meaning, emotional experience, and cultural identity. 

Keywords: Aleksandr Faynberg; nature imagery; symbolism; philosophical reflection; Uzbek–Russian poetry; emotional symbolism. 

Introduction

Aleksandr Arkadyevich Faynberg (1939–2009) was a Russian-Uzbek poet, translator, and cultural figure whose lyrical works combine emotional depth with philosophical and symbolic imagery. Born in Tashkent, he became one of the notable voices in Russian-language poetry in Uzbekistan, and his poetry often relied on natural imagery to reflect inner sentiments and broad human themes. 

Scholars note that Faynberg’s works not only describe the external world but also engage with deeper emotional states and existential reflections through landscape, sky, wind, and sea motifs. These images serve as both metaphorical mirrors of internal experience and symbols of philosophical inquiry, positioning nature at the core of his poetic expression. 

This article aims to analyze the role of nature imagery in Faynberg’s poetry and how it contributes to understanding life’s meaning, emotional resonance, and existential depth.

Discussion

Nature as a Symbolic System

In Faynberg’s poetry, natural imagery often functions as a symbolic system rather than mere decorative scenery. According to the study “ALEKSANDR FAYNBERG SHE’RLARIDA TABIAT OBRAZLARI VA RAMZLARI”, elements such as wind, rain, autumn landscapes, and ridge views frequently appear as metaphors for inner emotional states and philosophical visions. The poet views nature not only as external beauty but as a structure carrying symbolic and emotional meaning, where natural elements become “mirrors” reflecting human emotions and thoughts. 

For example, wind imagery in his poetry often symbolizes not only physical motion but also change, freedom, or emotional turmoil, suggesting deeper layers of meaning beyond the literal. These symbolic associations allow readers to interpret natural scenes as reflections of inner psychological states, reinforcing the connection between the external environment and the inner world. 

Thus, Faynberg’s use of natural imagery goes beyond aesthetic description — it becomes a language of meaning, where each element conveys emotional and philosophical undertones. 

Emotional Resonance through Natural Motifs

Another key dimension of Faynberg’s nature imagery is its ability to evoke emotional resonance. According to the article “AN ANALYTICAL STUDY OF ALEKSANDR FAYNBERG’S POEM ‘LOOK FROM THE BOTTOMLESS SEA’”, nature motifs such as sea, stars, leaves, and wind serve as companions to human emotion, constructing a symbolic dialogue between the internal experiences of the poetic speaker and the external world. 

In the specific poem “Look from the Bottomless Sea”, the natural environment does not merely set a scene — it mirrors the speaker’s inner state, acting as both witness and participant in emotional and spiritual reflection. The sea’s vastness, stars above, and whispering wind become metaphors for memory, longing, and the connection with future generations. 

This use of nature as an emotional mirror enables Faynberg to express subtle and complex feelings indirectly, allowing nature to speak for the human heart. This indirect mode of expression enriches the poetic experience and deepens the reader’s engagement with the emotional content. 

Philosophical and Existential Themes

Beyond emotional expression, Faynberg’s natural imagery often opens into philosophical and existential reflection. Natural cycles such as day and night, seasonal transitions, and horizon lines serve as metaphors for the continuity of life and human experience. Nature becomes a framework within which questions of time, identity, and human purpose are contemplated. 

The interplay of light and darkness, wind and stillness, and changing landscapes invites reflection on the passage of time, the fragility of existence, and the perpetual search for meaning. In this sense, Faynberg’s natural imagery transcends mere representation and enters the realm of existential meditation, where the external world becomes inseparable from internal philosophical inquiry. 

Cultural Identity and Landscape

Faynberg’s natural imagery also reflects his cultural identity as a Russian-Uzbek poet embedded in the Central Asian environment. While writing in the Russian language, his use of landscapes reminiscent of Uzbekistan — open plains, clear skies, and warm winds — brings a regional texture to his works. These elements reflect not only personal experiences but also connections to cultural and geographical spaces that shaped his worldview. 

This cultural dimension enriches the symbolism of nature in his poetry, making it resonate not only as personal reflection but also as an expression of belonging to a specific cultural and geographical community. By integrating natural imagery with cultural context, Faynberg’s poetry builds a bridge between universal themes and regional specificity. 

Conclusion

In the poetry of Aleksandr Arkadyevich Faynberg, natural imagery functions as a powerful artistic device that conveys emotional depth, philosophical meaning, and cultural identity. Through wind, sea, landscapes, and sky, Faynberg’s poems explore the intricacies of human emotion, memory, and existential contemplation. The symbolic use of nature allows his work to transcend mere aesthetic description, engaging readers in a reflective dialogue between the inner self and the external world. Such integration of nature and philosophy secures Faynberg’s lasting impact on Russian-Uzbek poetic tradition and literary scholarship. 

References:

1.Nurmaxmatova Firuza Rasulovna. ALEKSANDR FAYNBERG SHE’RLARIDA TABIAT OBRAZLARI VA RAMZLARI. TADQIQOTLAR, 72(1), 135–136 (2025). https://journalss.org/index.php/tad/article/view/2553

2.Zoirova Diyora. AN ANALYTICAL STUDY OF ALEKSANDR FAYNBERG’S POEM “LOOK FROM THE BOTTOMLESS SEA”. Ta’lim Innovatsiyasi Va Integratsiyasi, 59(1), 276–278 (2025). https://journalss.org/index.php/tal/article/view/9238

3.Файнберг, Александр Аркадьвич — Biographical entry. Wikipedia (Russian). https://ru.wikipedia.org/wiki/Файнберг,_Александр_Аркадьевич

Zamira Moldiyeva Bahodirovna was born on May 14, 2006, in Zomin district, Jizzakh region. From 2013 to 2024, she studied at School No. 47 named after Khayrulla Akhmedov in Zomin district. During her school years, a collection of poems titled “Qaldirg‘ochlar” (Swallows) was published with the participation of amateur student writers.

She is currently a second-year student at the Uzbekistan State World Languages University, Faculty of English Philology. She is a member of the “Aurora” volleyball team and a winner of several competitions. Zamira has been an active participant in projects such as “English Quest: Freshmen Edition,” “EmpowerHer: Republican Forum of Young Women Leaders,” and “Eco Marathon.” She has also taken part in various conferences and is the author of several articles.