Awaiting Summer
Take me to Summer's show
Where the sea breeze blow
And sunshine glow
To where butterflies fly
Clouds swim in the sky
And no goodbye
A-Waiting Summer's fun
Summer's fun, fun, fun
A-Waiting Summer's fun
Summer is fun!
Come join and dance with me
Swing your hips with glee
No stinging bee
Summer heat that can't burn
Where snowflakes can turn
Hi! How ya durn?
A-Waiting Summer's fun
Summer's fun, fun, fun
A-Waiting Summer's fun
Summer is fun!
Awaiting Summer's fun
Spring's dragging its run
Winter's just gone
Come, let's dance as we wait
Have iced chocolate
Summer comes late
A-Waiting Summer's fun
Summer's fun, fun, fun
A-Waiting Summer's fun
Summer is fun!
Great Wind at My Back
May the Great Wind be at my back
Feet not hindered by petty setback
May Great Wind stir gently the pool
Like silken thread around the spool
Will the Great Wind send me back
To jungleland from Eden’s outback
How the Great Wind stir the pool
Tighten thread tensed in the spool
Give me wisdom what to pack
Strenght to carry my backpack
Let not past be just memories full
Of anger and grief make one fool
May Great Wind blow at my back
Feet pushed forward beyond track
May Great Wisdom push and pull
Weave silk threads from thick wool
May the Great Wind be at my back
Feet not hindered by petty setback
May Great Wind stir gently the pool
Like silken thread around the spool
Will the Great Wind send me back
To jungleland from Eden’s outback
How the Great Wind stir the pool
Tighten thread tensed in the spool
Give me wisdom what to pack
Strenght to carry my backpack
Let not past be just memories full
Of anger and grief make one fool
May Great Wind blow at my back
Feet pushed forward beyond track
May Great Wisdom push and pull
Weave silk threads from thick wool
Lilian Dipasupil Kunimasa was born January 14, 1965, in Manila, Philippines. She has worked as a retired language instructor, interpreter, caregiver, secretary, product promotion employee, and private therapeutic masseur. Her works have been published as poems and short story anthologies in several language translations for e-magazines, monthly magazines, and books; poems for cause anthologies in a Zimbabwean newspaper; a feature article in a Philippine newspaper; and had her works posted on different poetry web and blog sites. She has been writing poems since childhood but started on Facebook only in 2014. For her, poetry is life and life is poetry.
Lilian Kunimasa considers herself a student/teacher with the duty to learn, inspire, guide, and motivate others to contribute to changing what is seen as normal into a better world than when she steps into it. She has always considered life as an endless journey, searching for new goals, and challenges and how she can in small ways make a difference in every path she takes. She sees humanity as one family where each one must support the other and considers poets as a voice for truth in pursuit of equality and proper stewardship of nature despite the hindrances of distorted information and traditions.
Teacher of the Department of Foreign Languages of SHDPI
Annotation: In this article, the essence of «Navroz», a national and ancient holiday of the Turkic peoples, the time of its emergence and the processes of celebration, the sources written about it in the Middle Ages, and the events held in connection with the holiday, as well as Navroz in the years of independence. The researcher commented on the attention paid to the holiday.
Key words: New day, Turkic people, UNESCO, UN, national heritage, historical sources, ancient traditions, years of independence.
Spring is the flower of the seasons, the season of awakening. The whole being, mother nature, lives and renews itself. There is a living creature that can enjoy the birth of a new day. It is not for nothing that Turkic people also celebrate Navruz holiday, that is, the birth of a new day, in the spring season. The term «Navroz» is composed of two Persian words, «nav» – new, «roz» – day, meaning «new day». Navruz is the most popular and beautiful holiday of the Turkic people. According to historians, the history of this holiday is more than 3 thousand years. Navruz is mainly celebrated on the vernal equinox. Navruz is a symbol of the rebirth of nature, the season of renewal and living. On this day, the ancient traditions and national traditions of our people, which have acquired a new color, are revived. Navruz holiday is celebrated in our country as a symbol of prosperity, peace, harmony, international harmony and tolerance, a real eastern holiday that awakens goodness in our hearts. During the years of independence, Navruz was recognized as a national holiday. In 2009, Navruz holiday was included in the list of intangible cultural heritage of humanity by UNESCO. In 2010, the UN General Assembly announced March 21 as the International Navruz Day and called on all countries to widely promote this ancient holiday in the world.
Navruz is one of the oldest holidays in history. According to historical sources, Navruz is a traditional holiday whose history goes back thousands of years. March 21 is the equinox day. On this day, several people of the Northern Hemisphere celebrate Navruz as a holiday. Among them are the Turks, Turkmen, Tajiks, Uzbeks, Kyrgyz, Karakalpaks, Kazakhs, Tatars, Georgians, Persians, Kurds, Azerbaijanis, Afghans and Albanians in the Motherland and the Balkans.
Navruz folk songs such as «Navroz», «Sumalak», «Boychechak», «Binafsha», «Muborakabad» are popular in Uzbekistan today. Navroz tunes are now sung at local national and even international concerts. -songs are available. In addition, the Afghan song «Mulla Mamajon» is very popular and is sung in Mazar-e-Sharif, Iran, and Tajikistan. Navruz is also celebrated in Uzbekistan as one of the national holidays. March 21 has been declared a holiday.
I'm tired mom
Although my face is smiling, my eyes are not smiling
For some reason, I'm a little tired, mom
My patience is running out
How long will you be patient mother?
I'm really tired of being patient
Mother's heart ached a little
I have some friends
What a funny mother
I shouldn't laugh now
Mother with a heart turned to stone
Your happy girl is now
Mother can't be happy at all
Toshtemirova Dildora Hakim qizi .
Born in Uzbekistan in 2008.
The lady asks the man serving the food why the container is only half full. He looks at her annoyed and remarks, ‘I do my best,’ and walks away. It’s obvious to everyone that it’s far from anybody’s best. Not long from there three men harass an actual security guard. ‘How much money do you make?’ He tells them it’s none of their business. Then they move on and try to speak to two women but the women won’t give them any attention, so low is their vibration and problematic their aura. Everyone is sullen and hardly anybody wants to be there. The place is almost empty. I remember the old man whose truck was stalled and nobody would help him in the cold and wind and snow with night approaching. I tried to help him but had difficulties. I am not a mechanic. A lady approaches me and looks at my coffee. I figure it’s not allowed. ‘Can I have the coffee here,’ I ask. ‘You can have the coffee. It’s that I am dying for a coffee also.’ She waits for an answer. I don’t know if she wants me to buy her a coffee. Outside I can see the night, the lights. There was a bread shop that used to donate to the homeless shelter where I worked. I notice it’s gone. I remember the shelter, for there were doors that looked as if they had spirits inside them, and there were many, many good men. And the shelter sat away from the lonesome one lane highway upon the top of a hill. I began work and you had to work part time to begin then, or I did, but I worked 88 hours a pay period which was 8 more hours than the full timers. And I learned much from everyone around me, and I learned many things about life but there is always much more to learn. Outside the window the wind blows cold and that particular town is dirty, grimy. There is some kind of bell affixed to a post. Maybe it is a Christmas bell. But the bell is broken. It’s inside must have fallen out, its ‘heart’ so to speak. The bell is then a shell. It has no heart. But who cares about the poor bell? Nobody. There isn’t even anybody around. The lights that guide the traffic turn. The ones that don’t, well they remain a rueful melancholic yellow. The radio said that storms will arrive. Storms. Ice. Hail. Colder air. As if the world there hadn’t enough trouble already. As if it needed more.
Train Wreck (a pantoum)
Being driven by the urge to stand still
I watched the passenger train derail
It screeched and pounded with a shrill
At iron against flesh with a wail
I watched the passenger train derail
My jaw dropped to the platform
At iron against flesh with a wail
Of death screaming like a thunderstorm
My jaw dropped to the platform
In disbelief at the destructive disarray
Of death screaming like a thunderstorm
I pounded my chest, to face it this way
In disbelief at the destructive disarray
I felt a surge of Divine courage
I pounded my chest to face it this way
Firm in faith against chaos and carnage
I felt a surge of Divine courage
It screeched and pounded with a shrill
Firm in faith against chaos and carnage
Being driven by the urge to stand still
FEEL THE RHYTHM OF FREEDOM!
We poets are like fish in a glass cage,
many admire us because we are displayed as living figures,
we swim in the comfort zone,
where others will say that our love poems in a collapsing world
are very important as themes,
and congratulate us on a nice outfit.
Yes, we are sublime poets who stand for peace in the world
and for a free life in the salty sea, we don't know.
We are scared because
we heard that some dead fish are floating in the sea.
Sharks and some larger fish stalk the tiny souls.
And we so glorious in our poetic movement,
we kiss the hand that carries our food and directs our bodies, minds and words.
Sometimes we are on the surface, sometimes at the bottom,
but it is important that we are protected.
We watch the audience
following our movements as we swim in the limited space
of our personal freedom and peace.
Feel the rhythm of freedom!
It vibrates in my mind as I want to jump over the glass edge,
and even if I were to swim alone in the sea,
at least Poseidon will see my desire.
Maja Milojković was born in 1975 in Zaječar, Serbia.
She is a person to whom from an early age, Leonardo da Vinci's statement "Painting is poetry that can be seen, and poetry is painting that can be heard" is circulating through the blood.
That's why she started to use feathers and a brush and began to reveal the world and herself to them.
As a poet, she is represented in numerous domestic and foreign literary newspapers, anthologies and electronic media, and some of her poems can be found on YouTube.
Many of her poems have been translated into English, Hungarian, Bengali and Bulgarian due to the need of foreign readers.
She is the recipient of many international awards.
"Trees of Desire" is her second collection of poems in preparation, which is preceded by the book of poems "Moon Circle."
She is a member of the International Society of Writers and Artists "Mountain Views" in Montenegro, and she also is a member of the Poetry club "Area Felix" in Serbia.
WEDDING CEREMONIES OF THE UZBEK PEOPLE-PAST AND TODAY
Mokhinur Sotvoldieva,
1st stage master’s student of ASU, Faculty of Philology
mohinurqodirova97@gmail.com Phone: +998930988168
Аnnotatsiya: Ushbu ilmiy ishda, o‘zbek xalqi to‘y marosimlarining o‘tmish va buguni, yo‘qolgan yoki butkul yangilangan udumlar, olimlarning bu borada olib borgan tadqiqotlariga atroflicha to‘xtalib o‘tiladi.
Аннотация: В данной научной работе подробно рассмотрены размышления о прошлом и настоящем свадебных обрядов узбекского народа, утраченных или полностью возрожденных традициях, исследования, проведенные учеными в этом отношении.
Annotation: In this scientific work, thoughts about the past and present of the wedding ceremonies of the Uzbek people, lost or completely renewed traditions, researches conducted by scientists in this regard are discussed in detail.
Key words: weddings of the Uzbek people, wedding, customs, courtship, betrothal, housewarming, meeting, blessing wedding, wedding sending (mazar), girl’s wedding (girls’ meeting), marriage education.
It is known that the stages of the emergence and development of Uzbek weddings go back several years. We know many nations with their historically formed traditions and customs. In particular, if we talk about the rituals of the Uzbek people, whose unique ethnographic history has been formed over the years, there are such customs and rituals that you will hardly find in other nations. Among them, the weddings of the Uzbek people are one of the main rituals that have been practiced since the distant past until now.
Uzbek wedding ceremonies are widely studied and are being studied by many people as one of our priceless values that reflect the culture, history, characteristics and stages of development of our nation.
In this regard, scientists such as D.D.Manukyan, Y.A.Sorokin, D.A.Gilfanova conducted research on the wedding ceremony. “Researches related to the names of modern wedding ceremonies A. Jo’raboev [7,9-35], Sh.Nurillaeva [10,11-39], H.Ismoilov [8,12-47], O.Boriev [6,42] , Z.H.Orifkhonova [4, 36], M.Kakharovalar [13,12-45]. The emergence of new traditions in wedding ceremonies during the Soviet era is reflected in the scientific works of O.A.Sukhareva, M.A.Bikjanova, N.P. Lobachyova, L.F.Monogarova, T.Kh.Toshboeva and M.B.Savurov found Researcher Z. Alimova also touched on Persian-Tajik wedding rituals in her scientific work [1, 102].” [1]
It is known from historical sources that the term “wedding” belonging to the family of Turkic languages was used in the form of “toy” or “kurultoy” from the time of the Mongol and Chigatai khans. If we look at the memories of the Arab traveler Ibn Batuta, who went to the Movarunnahr region in the 14th century for the purpose of the trip, “toy” is an annual gathering (kurultay), which was attended by Genghis Khan’s descendants, emirs and Turkish begs, prestigious women and military commanders. In the historical work “Tavarikh Khorezmshakhiya” (May 5, 1864) it is reported that the son of Minister Hassan-Murod Kushbegi, Muhammad Yusufbek, married the daughter of the Khan, and the party lasted for several days.
Over time, based on scientific research, it can be said that “wedding” is a special gathering in the circle of “elders”, with the participation of relatives, relatives, and officials, along with a big party and a special luxury, known as a tradition since the distant past. It is true that with the passage of time, some changes and updates have occurred in Uzbek weddings, but differences in the ceremony from region to region have been observed significantly. Therefore, as a result of the globalization of relations between different nations and peoples, Uzbek weddings from the period before the introduction of Islam and after that form an integral connection with each other. [2].
In the marriage system of the Uzbek people: betrothal, betrothal, house visit, meeting, blessing wedding, wedding send-off (mazar), girl’s wedding (girls’ meeting), marriage education, bride’s wedding, bride’s greeting, charlari, god’s call (father saw, girl saw ) there are rituals and ancient traditions related to them. Most of them are still preserved and celebrated.
The history of Uzbek weddings, their stage of development, genre characteristics have been widely studied by a number of scholars. In this field, A. Ashirov (“Ancient beliefs and ceremonies of the Uzbek people”), K. Kubakov (“Wedding and wedding ceremonies in the past and present”), H. Muin (“About the wedding and mourning ceremony”), H. Sulaymonova (“In Uzbekistan history and present day of wedding traditions”), H. Umurova (“About wedding ceremony terms in English and Uzbek languages”), Z. Alimova (“Comparative analysis of lexemes related to wedding ceremony in English and Uzbek peoples”), H. Ismailov (“Uzbek weddings”), M. Askarov (“Wedding: yesterday, today, tomorrow-ethnographic analysis”) and others conducted scientific research.
In the marriage system of the Uzbek people: betrothal, betrothal, house visit, meeting, blessing wedding, wedding send-off (mazar), girl’s wedding (girls’ meeting), marriage education, bride’s wedding, bride’s greeting, charlari, god’s call (father saw, girl saw ) there are rituals and ancient traditions related to them. Most of them are still preserved and celebrated. Among them, marriage, cradle and circumcision are among the oldest rituals.
Until the 20th century, weddings were held in homes, but by the 70s of the 20th century, the tradition of holding weddings in restaurants and cafes began. Most notably, the bride and groom’s dresses, which are the reason for the wedding, have also changed. The burqas and thick headscarves of the brides were replaced by a fata dress made according to modern fashion. Only the national cloak and turban worn by the groom remained. In addition, the number of wedding ceremony participants has increased relatively.
Also, in the 70s and 80s, the bride and groom and their “accompanying” friends went to the city’s memorials together, laid flowers, took pictures, videotaped, and put rings on each other. At the same time, especially in the capital, the composition of the bride’s sarpo became more “expensive” with items ranging from tableware, furniture sets to refrigerators, in addition to traditional items. At the end of the 20th century, due to the sharp increase in spending on wedding ceremonies, even in Tashkent, bachelor parties and wedding receptions began to be held together.
In conclusion, it should be said that the wedding ceremonies inherited from the past have been mixed with pre-Islamic and post-Islamic wedding ceremonies. In particular, to protect young people from the evil eye and calamities, they circle around the bonfire, put a big cover over their heads, sprinkle sweets and coins to wish them a happy life, make them sit on their laps, wish them to be rich, and treat them with boiled eggs. special events were held. «Ko‘rpa qavish», «maslahat oshi», «sabzi to‘g‘rar», «mol yoyar» and other udums have reached today without any changes. Even now, these ceremonies are held in the circle of relatives and neighbors, just like before. In addition, there are no additional news to these events. I mean, today’s weddings are held with equal participation of women and men, and it is also customary to bring famous artists to the wedding.
REFERENCES
1. V. Alimova. (n.d.). Comparative analysis of lexemes related to the English and Uzbek folk wedding ceremony, (p. 102).
2. Kh. Saydullaeva. History of wedding traditions in Uzbekistan and today-2021
3. A. Ashirov. “Ancient Beliefs and Rituals of the Uzbek People”,
4. H. Muin. “About the wedding and mourning ceremony”,
5. H. Umurova. “About wedding ceremony terms in English and Uzbek”
[1][1] Z.V. Alimova. (n.d.). Comparative analysis of lexemes related to the English and Uzbek folk wedding ceremony, (p. 102).
[2]Z. Alimova, Z. Ibrahimova. (2022). Comparative analysis of lexemes related to the wedding ceremony in English and Uzbek peoples. Science and innovation.
