Student of the Kattakurgan branch of Samarkand State University Azamova Feruza
Peace and Stability — The Key to National Development
When we speak of development, we often think of modern technologies, infrastructure, economic growth, or political reforms. However, none of these can be truly achieved without two essential foundations: peace and stability. These are not just abstract ideals — they are the backbone of every developed country, the guarantee of people’s well-being, and the foundation of a secure future. Today, Uzbekistan is entering a new stage of progress built upon these very principles.
Peace — The Greatest Blessing
Throughout history, peace has always been the highest value sought by humanity. Unfortunately, many countries around the world still suffer from war, conflict, and instability. Some mistakenly view peace as the mere absence of war. In reality, peace means much more: it is social harmony, justice in society, the rule of law, and respect for human rights. It is a condition where children laugh and play freely, youth pursue their dreams, and families live without fear.
Since gaining independence, Uzbekistan has prioritized ensuring peace as its most vital task. The principle of “First peace, then progress” has guided the development of every sector. Thanks to the prevailing peace in the country, we see new schools and universities being built, factories being launched, and thousands of new jobs being created.
Stability — The Foundation of a Reliable Future
Stability means the people’s confidence in tomorrow, continuity in public life, and consistency in governance. Real change can only happen in a stable environment. The large-scale reforms currently taking place in Uzbekistan — in the economy, education, healthcare, and governance — are all unfolding on the basis of internal stability.
Today, the idea of the “New Uzbekistan” is more than a slogan. It is a clearly defined development strategy. The new Constitution, reforms in the judiciary, and steps toward building a more open civil society are all strengthening the mutual trust between the government and the people. That trust is what forms the essence of long-term stability.
Uzbekistan on the International Stage: A Messenger of Peace
Uzbekistan is not only maintaining peace within its borders but is also playing an increasingly active role in ensuring peace and stability across the region. By pursuing friendly and open relations with neighboring Central Asian states, Uzbekistan has helped foster regional trust and cooperation. The country’s engagement with international organizations, public diplomacy, and cultural exchange initiatives all contribute to global peacebuilding.
Every Citizen — A Guardian of Peace
Ensuring peace and stability is not solely the responsibility of the state. Every citizen has a role to play. A parent’s guidance, a teacher’s lessons, a journalist’s words, or an artist’s performance — each contributes to shaping a peaceful society.
Our youth are the future guardians of peace and stability. It is essential that they are raised with a spirit of tolerance, respect, interethnic harmony, and adherence to the rule of law. Only then can Uzbekistan continue its journey toward becoming a strong, prosperous, and modern nation.
Conclusion:
Peace is the calm of the skies, stability is the peace of the heart.
Development is the natural outcome of these two blessings.
Let us all contribute to preserving these values. Because:
In a peaceful country, there is abundance. In a stable society, there is growth.
And that growth leads us to the future we all dream of.
Even if it’s just in my mind, I’ll reach my dream.
If there was a way, I would find a way,
My hope would save my heart from breaking
May the sky embrace my aching heart,
May the clouds fill my heart.
Even if it’s just in my mind, I’ll reach my dream,
Even if it’s just in my mind, I’ll embrace the sky.
There are no opportunities to make a dream come true,
There are no people who give me opportunities.
Murodillayeva Mohinur was born in 2008 in Kashkadarya region and is an 11th grade student of secondary school No. 44 of Guzar district of Kashkadarya region.
The Historical Development of Turkic Loanwords in Modern Uzbek
Hafizullayeva Kamolaxon Ismatilla qizi
Uzbekistan State World Languages University
English First Faculty
Abstract: This article explores the historical trajectory and linguistic integration of Turkic loanwords in the Modern Uzbek language, tracing their evolution from early Turkic influences to contemporary usage. The Uzbek language, with its southeastern Turkic roots, has absorbed vocabulary from Kipchak, Karluk, and Oghuz branches due to centuries of migration, political consolidation, and cultural interconnectivity in Central Asia. These loanwords, though often from genetically related languages, represent dynamic borrowings reflecting regional, functional, and social developments. Drawing upon historical texts, etymological studies, and modern Uzbek corpora, the article identifies prevalent semantic fields such as kinship, governance, warfare, and daily communication where these loanwords dominate. It also examines their phonological adaptations and morphological integration into Uzbek’s agglutinative grammar. The study highlights the cultural continuity and identity-building role of these words, showing how they persist in standard and dialectal Uzbek speech. This research contributes to broader discussions on language contact, internal borrowing, and Turkic linguistic heritage.
Keywords: Uzbek language, Turkic loanwords, historical linguistics, Central Asia, Chagatai, lexical borrowing, language evolution
The Uzbek language, a principal representative of the southeastern (Karluk) branch of the Turkic language family, demonstrates a rich amalgamation of linguistic features inherited from various periods of cultural and political transformation in Central Asia. While Modern Uzbek is often viewed through the lens of Soviet-era reforms and Persian-Arabic-Russian influences, a critical yet underexamined layer of its vocabulary consists of Turkic loanwords—lexical items borrowed or adapted from sister languages within the Turkic family. Unlike borrowings from unrelated languages, Turkic-to-Turkic lexical transfers occur within a shared typological and genetic framework, often blurring the line between inheritance and borrowing.
This paper investigates the historical development, integration, and contemporary function of Turkic loanwords in Uzbek. It provides a diachronic analysis by considering the socio-historical contexts that facilitated these borrowings, ranging from nomadic confederations to sedentary empires. Through semantic, phonological, and morphological analysis, the study aims to highlight how Turkic loanwords reflect broader historical and identity-forming processes in Uzbek linguistic culture.
The formation of the Uzbek language cannot be separated from the broader historical landscape of Central Asia—a region long inhabited and ruled by Turkic-speaking peoples. From the 6th century onward, the Turkic migrations, notably under the Göktürks, Uighurs, and later the Karluks, laid the foundation for a Turkic-speaking continuum across the steppe and settled regions. The Karluks, in particular, played a central role in establishing what would become the Chagatai literary tradition, a precursor to modern Uzbek.
During the Timurid Renaissance (14th–15th centuries), Chagatai Turkic flourished as a lingua franca and literary language, incorporating elements from both Karluk and Kipchak dialects. Later, during the Shaybanid and Ashtarkhanid periods, the influence of Kipchak Turkic grew stronger due to political realignments and migration. With the rise of national languages in the 20th century and Soviet standardization, Modern Uzbek emerged as a distinct codified language, retaining many archaic and regional Turkic words despite increased Persian, Arabic, and Russian influence.
These historical layers created a complex linguistic ecosystem in which Turkic loanwords were not just retained but actively maintained across dialects, literature, and oral traditions. Today, these words serve as linguistic fossils, offering insights into historical interactions, tribal affiliations, and the sociopolitical dynamics of Turkic-speaking societies.
Turkic loanwords in Uzbek are particularly prevalent in the following areas:
Kinship and Social Relations: Words like ota (father), aka (older brother), tog’a (maternal uncle), and jiyan (nephew/niece) are of Turkic origin. These terms are crucial in expressing familial hierarchy and social roles in Uzbek society.
Governance and Warfare: Terms such as xon (khan), askari (soldier), bek (chieftain), and urush (war) originate from early Turkic military and political systems and retain their symbolic and linguistic relevance.
Nature and Environment: Words like yulduz (star), oy (moon), qush (bird), daryo (river), and tosh (stone) exhibit semantic stability, reflecting a deep continuity with nature-based worldviews of Turkic nomadic cultures.
Everyday Vocabulary: Verbs like kelmoq (to come), yemoq (to eat), olmoq (to take), and nouns such as yo‘l (road), qul (slave), and ko‘z (eye) demonstrate the foundational role of Turkic-origin words in everyday Uzbek speech.
Turkic loanwords in Uzbek often retain recognizable Turkic phonological features, although some changes occur due to dialectal variation and standardization. Palatal consonants, vowel harmony, and consonant clusters may shift in different regions. For example, the Old Turkic küč (strength) becomes kuch in Uzbek, reflecting vowel fronting and simplification.
Morphologically, these loanwords maintain agglutinative patterns, facilitating their integration into the Uzbek grammar system. Nouns easily take case endings, possessive suffixes, and plural markers, while verbs accept tense, mood, and aspect markers. This morphological compatibility aids their seamless assimilation into both literary and colloquial Uzbek.
An analysis of literary texts, dictionaries, and contemporary spoken Uzbek reveals a strong persistence of Turkic-origin lexicon, especially in rural dialects, traditional poetry, and informal discourse. Kinship terms, for instance, are predominantly Turkic in origin and usage, and they are central to both verbal interaction and cultural customs.
In sociolinguistic surveys, speakers often associate Turkic-origin words with authenticity and cultural pride, contrasting them with Russian borrowings that may evoke a sense of modernity but alienation. For instance, in conversational Uzbek, the word urush (war) is more frequently used than the Russian-derived voyna.
Turkic loanwords also act as cultural and ideological markers. Titles like bek, xon, and bobo carry social prestige and imply ancestral lineage. The sustained use of these terms in proverbs, idioms, and ceremonies shows their embeddedness in Uzbek identity. In education, students naturally absorb these words through textbooks and oral storytelling traditions, ensuring their intergenerational transmission.
Phonological variations across dialects further reveal how Turkic loanwords adapt to local speech patterns while retaining core semantic content. For instance, in Fergana and Khorezm dialects, phonetic shifts like aka vs eke (brother) indicate regional trajectories of Turkic lexical forms.
The historical development and sustained presence of Turkic loanwords in Modern Uzbek exemplify the profound and enduring linguistic, cultural, and social ties that connect the Uzbek language to its broader Turkic heritage. Far from being obsolete or merely historical relics, these words constitute a vital and dynamic component of the modern Uzbek lexicon. They permeate everyday speech, literary expression, traditional customs, and national identity, illustrating how language serves as a repository of collective memory and cultural continuity.
The resilience of these loanwords demonstrated by their continued adaptability across various dialects, registers, and generational groups highlight their functional relevance in both formal and informal contexts. In a linguistic environment increasingly influenced by global languages, particularly Russian and English, the sustained use of Turkic-origin vocabulary reflects an implicit yet powerful cultural stance: a commitment to linguistic authenticity and heritage preservation. These words are not only linguistic units but also symbolic artifacts that reinforce a shared historical consciousness among Turkic-speaking populations.
Moreover, their semantic versatility and phonological integration into Modern Uzbek reveal a process of natural internalization, rather than superficial borrowing. As such, the prevalence of Turkic elements in contemporary Uzbek discourse underscores a broader sociolinguistic phenomenon—where language functions not only as a means of communication but also as a marker of collective identity, resilience, and historical pride.
Additionally, the retention of these words in literature, media, and oral culture suggests a linguistic conservatism that values authenticity, familiarity, and cultural coherence. In this way, Turkic loanwords are both functional linguistic tools and symbolic vessels of heritage.
By examining the semantic domains, phonological developments, and cultural connotations of Turkic-origin words in the Uzbek language, a broader narrative emerges-one that reflects linguistic continuity, cultural resilience, and the shaping of collective identity. The enduring presence and seamless integration of these lexical items into contemporary Uzbek is not merely a matter of etymological interest; it illustrates deep-rooted historical ties and reinforces the structural and cultural cohesion within the Turkic language family. These lexical continuities serve as markers of shared heritage and linguistic solidarity across Turkic-speaking communities.
To build upon this foundation, future research can adopt a multidisciplinary approach. Corpus-based lexical frequency analysis would provide empirical insight into the prevalence and distribution of Turkic-origin words across different registers and genres. Comparative phonological studies with neighboring Turkic languages such as Kazakh, Kyrgyz, or Turkmen could further reveal sound correspondences and shifts that reflect both divergence and convergence within the family. Additionally, sociolinguistic fieldwork focusing on generational attitudes, regional variation, and identity-related perceptions of Turkic vocabulary would enrich our understanding of how historical borrowings continue to influence and shape the modern Uzbek linguistic landscape.
References:
Johanson, L. (1998). The Structure of Turkic. In The Turkic Languages, ed. Lars Johanson and Éva Ágnes Csató. London: Routledge.
Eckmann, J. (1966). Chagatay Manual: Introduction, Grammar, Reader, and Vocabulary. Indiana University Press.
Räsänen, M. (1969). Versuch eines etymologischen Wörterbuchs der Turksprachen. Helsinki: Suomalais-Ugrilainen Seura.
Brown, K. D. & Ogilvie, S. (2008). Concise Encyclopedia of Languages of the World. Elsevier.
Yearning Rain You have given me the gift of the rain of separation What shall I give you in return? The bond of separation and tears! The fascination of love is playing on the cadamba’ s branches My self floats in the water of the monsoon Sometimes the seven-colored sky smiles. I pour rain on my head I am in great troubles The eyes are wet with tears, The jealousy of my body is drowned in the rain But the heart is so proud of the drought As much as I am burnt by the summer I am burnt more by the water of sadness I burn and burn and live on the burning How far are you from the fire that you kindle? The traveler searches for the sun in the rainy sky The sun finds its way Which ocean of love do you swim in? I want rain at the end of the rainy season There is nothing left to burn When the rain touches me does it touch you? I have no fear of burning in the rain.
A man is not as strong as you think. A man is not as strong-willed as you think. A man is not as rugged as you think. I would know because people had told me how stubborn and difficult Ibekwe could be, and so they are surprised that I’m able to live with him, despite having had two children with another man, despite not being a fresh leaf.
They said I must have gone somewhere and got some charms with which I held him down, na njipia. You know that sort of stories portrayed in Nollywood movies in the early 2000s, stories of wives or girlfriends holding their partners with charms collected from powerful dibias. I think we Nigerians have consumed so much of those movies that we now think that every successful marriage must be dependent on charms. They said there must be something I did, or I’m doing, that has made it possible for us to live together.
My first husband died of motor accident, God bless his soul, and it wasn’t up to a year before I met Ibekwe. What do you suppose a woman should do? Ibekwe had never married before, but according to the stories I’ve heard, he had cast off some girlfriends, and when he saw me, I was the one he chose to marry. His family were enraged when he took me to them. “Of all women to marry, Ibekwe, you chose a widow with two children. What has come over you?” they asked.
They gave me odd stares which did not really bother me. I knew too well that I wasn’t forcing myself on anybody. I was on my own when Ibekwe came asking to marry me. I had not expected to remarry too soon, but I was a woman. When I saw how genuine he was, how honest he was, how loving he was, and how sexy he was, I decided to accept his proposal. Ibekwe is the sexiest man I ever met. I don’t know if people of today actually use sexy to describe a man, but permit me to use it here, biko. I hope he wouldn’t read this, that I’m calling him sexy. That man is also a reader.
Ibekwe’s people were enraged because Ibekwe should marry a fresh leaf, ọnụ-ugu, not someone who had been used by another man. Ibekwe insisted I was the one he would marry. It was me or no other person. Ibekwe loved me. He knew I had two kids. He knew I had married before. He even knew my husband when he was alive. He heard about the news of his death in a motor accident, but Ibekwe chose to marry me, befuddling many connoisseurs of what a proper wife should be for a man who had not married before. I had mourned my dead husband for eleven months before I met Ibekwe in the new supermarket in town. I had gone to get some bread for I and my children when he walked up to me to help. He asked for my phone number and I gave it to him. He was handsome and charming. There was a soothing effect that his eyes gave.
When he called in the evening I didn’t hesitate to tell him that I was a widow with two kids. I wasn’t ready for any wahala. I wanted to have peace within myself. I wanted to be truthful so that I would be able to sleep in the nights, so that I wouldn’t be worried about covering up lies. I told him my truth, and we started dating. When I went to bed in the night I slept peacefully, knowing fully well that I wasn’t deceiving anyone. I wasn’t lying to anyone. I was surprised that he knew my dead husband. He was a bit popular in Aba, an upcoming singer who would later die in a motor accident on his way to perform in a function in Lagos. “He was the one who performed on my elder brother’s wedding ceremony some years ago. Emenike was his name,” he said.
“Yes,” I said. “Emenike was his name. Emenike Onyeudo.”
That night, after we talked, I cried for a few minutes, because we talked about Emenike in the past tense: was.
.
A man is not difficult to love and please when the man knows your spirit and soul. I’m Ibekwe’s fresh leaf. I’m the perfect ọnụ ugu for him, because we are still living together after a couple of years, because Ibekwe’s love for me is out of this world, because the connoisseurs of what a perfect marriage should entail are not truthful.
Author’s Note:
Among the Igbo people of Nigeria, a fresh leaf or ọnụ ugu is a young woman who had never been married before, and who is probably a virgin.
Isaac Dominion Aju lives in Nigeria where he works as a fashion designer. His literary works encompasses poetry, essays and fiction. He has appeared in Poetry X Hunger, Kalahari Review, Flapper Press, Steel Jackdaw magazine, and Synchronized Chaos Magazine.
Knowledge is like light in the darkness. It opens our minds, guides our choices, and helps us understand the world around us. In every society and every time period, knowledge has been the key to development and success. Without it, we remain unaware, confused, and unprepared to face life’s challenges.
Education is the foundation of knowledge. Through schools, books, teachers, and technology, we gather information and learn how to think, speak, and solve problems. However, real knowledge is more than just memorizing facts. It is about applying what we know in real life, asking questions, being creative, and thinking critically.
Learning is a lifelong journey. Even outside the classroom, we continue to learn through experiences, mistakes, conversations, and even failures. A curious mind is never satisfied—it always looks for new answers, new ideas, and better ways to improve.
Why Knowledge Matters Today
In the modern world, knowledge is more important than ever before. Science, medicine, engineering, and technology are all built on the foundation of knowledge. Every discovery, every innovation, every invention starts with someone asking: “Why?” or “What if?”
The internet has made knowledge more available than ever. A student in Fergana can now learn from the best universities in the world online. But this also means we need to be careful and wise—we must learn how to tell what is true, what is useful, and what is not. Knowing how to use knowledge is just as important as gaining it.
In addition, knowledge helps build peace and understanding. When we learn about other cultures, languages, and histories, we become more respectful and open-minded. Knowledge breaks walls and builds bridges between people, countries, and generations.
Conclusion: Knowledge is the Future
Knowledge is not just power—it is freedom. It gives us the ability to dream, to create, to lead, and to grow. Every young person has a spark inside them, and education helps that spark become a bright flame.
As a student, I believe that it is our duty to keep learning and sharing what we know with others. Let us all be seekers of knowledge. Let us read more, ask more, listen more, and grow every day. Because the future belongs to those who are prepared—and knowledge is the best preparation of all.
