* In Polish tradition, on Christmas Eve, families share the Christmas communion wafer, which symbolizes love, unity, forgiveness and reconciliation between people. (The author’s note)
The Calling
I wandered, thinking off to the side
I tried to love
always imperfectly
an angel was shedding feathers
I didn’t see the signs
I understood very little
more and more questions are catching up with me
take my fear with your love
take me where nothing ever ends
silence becomes a melody
take me
Translated by Sr. Paula Drożdż
dewdrops
falling dewdrops
carelessly announced
their presence on the bench
wanted to arouse admiration
in a single moment in human
illuminated by the rays
of the rising sun
revealed a unity
split in two
Amazement
Filled the milieu
Translated by Olga Smolnytska
Aleksandra Sołtysiak (Poland), graduate of the Catholic University of Lublin and Jagiellonian University in Kraków. She has served as coeditor of the poetry anthology Dotyk nadzie (The Touch of Hope), which was translated into Ukrainian and German, as well as of the international anthology in support of world peace The tree of peace turns green / European poetry for universal harmony, which has been translated into Polish and English. She i also the author Hope blossoms longer and the published poetry volume „Spilled from the cases”. Finalist in the fourth International Poetry Contest, „Voices in the Wilderness” held in Rome (2022). She publishes nationally and internationally. She has also been awarded the Gold Cross of Merit by Polish president Andrzej Duda. In 2023 distinguished with a medal for Merit to Polish Culture.Information about the translator:Olga Smolnytska, (Ukraine), PhD, writer, artist, literary critic.
Problems of Writing Idioms and Phraseological Expressions Samarqand davlat chet tillari instituti 2414-guruh talabasi
Savranboyeva Shaxriniso Xosilboy qizi Ingliz tili o’qitish metodikasi kafedrasi katta o’qituvchisi T.Y.Mukarramxodjayeva
Annotation: This article discusses the main challenges in translating English idioms and phraseological expressions. Cultural connotations, contextual equivalence, translators’ competence and semantic transfer are examined. The study also provides practical examples of different translations, adaptation and calquing. Keywords: idioms, phraseological expressions, translation strategies, cultural equivalence, semantic shift
Annotatsiya: Ushbu maqolada ingliz tilidagi ibora va frazeologik birliklarni tarjima qilish jarayonida uchraydigan asosiy muommolar yoritilgan. Idiomlarning milliy-maaniy konnotatsiyasi, kontekstga mos keluvchi ekvivalent tanlash, tarjimon kompetensiyasi hamda ma’no ko’chish jarayoni tahlil qilinadi. Shuningdek, maqolada idiomlarnitarjima qilishning ekvivalent, tavsifiy, adaptiv va kalkalash usullari misollar orqali ko’rsatib berilgan.
Kalit so’zlar: Idiomalar, frazeologizmlar, tarjima usullari, madaniy ekvivalentlik, ma’no ko’chish.
Аннотация: В данной статье рассматриваются основные проблемы перевода английских идиом и фразеологических выражений. Анализируются культурная коннотация, выбор адекватного эквивалента, роль переводческой компетентности и особенности семантического переноса. Приводятся примеры и методы перевода: эквивалентный, описательный, адаптивный и калькирование.
Language is not simply a system of grammar and vocabulary; it also contains deep cultural meanings embedded within idioms and phraseological expressions. Idioms are stable expressions whose meanings cannot be derived from the literal meanings of their components. For example, the English idiom “to kick the bucket” does not refer to kicking a physical bucket but means to die.
Translating such expressions is one of the most challenging tasks for translators, because idioms often reflect the history, humor, worldview, and national mentality of the people who use them. Many idioms are rooted in cultural traditions, folklore, religion or geography.
For example: Idiom Literal Meaning Cultural Note Break a leg! It’s raining cats and dogs. In Uzbek culture, similar meanings may be conveyed with completely different imagery. Thus, direct translation often fails to convey meaning.
Main Problems in Translating Idioms
1.Lack of Direct Equivalents Not all idioms have ready –made equivalents in the target language. Example: To spill the beans- meaning “ sirni oshkor qilish” There is no identical idiom in Uzbek, so a descriptive translation is required.
Cultural Differences Idioms may refer to cultural symbols unfamiliar to the target audience. Example: A piece of cake –“ juda oson ish”. The metaphor is culinary and may not carry the same emotional color in another culture.
Polysemy and Context Sensitivity Some idioms change meaning depending on context. Example: To break the ice may mean: Muzni sindirish(literal). Suhbatni boshlash (figurative)
Translator’s Competence A translator must know the idiom’s figurative meaning. Choose appropriate translation method. Maintain emotional tone and stylistic register. Why idioms are hard to translate: core problems. Why translating idioms are so difficult: Non-compositionality: The central difficulty is that the meaning of an idiom is not recoverable by a simple combination of constituent meanings. Word-for-word translation often fails.
Cultural specificity: Many idioms encode cultural knowledge, institutions, or historical references (e.g, white elephant in English refers to a burdensome possession). When SL cuture lacks an equivalent, literal translation may confuse. Fixedness and syntactic constraints: Idioms often resist grammatical manipulation: kick the bucket cannot easily become the bucket was kicked without idiomatic loss. Some PU s have slots for variation- understanding which are fixed affects translation choice. Polysemy and pragmatic uses: Idioms can have different senses depending on context (literal or figurative). A translator must determine whether the idiom is used metaphorically, sarcastically, humorously, or literally.
Register, connotation, and collocational patterns: Idioms carry register (formal/informal), affective tone, and collocational constraints. Choosing an equivalent must preserve register and pragmatic force. Intertextually and stylistic function: In literature, idioms contribute to voice, characterization, rhythm and style. Translating them affects authorial voice.
Multiple idioms and layered metaphors: Some utterances combine several idioms or metaphors, complicating analysis and translation. Translation strategies – comprehensive discussion: Below is an extended taxonomy of strategies, each described with strengths, weaknesses, and guidance on when to use it.
Literal translation: Description: Translate each word or morpheme directly. When to use: Rarely — when the idiom is transparent and compositionally interpretable in TL, or when a literal rendering is acceptable for stylistic reasons (e.g., deliberate foreignness). Pros: Preserves SL imagery and form; can be useful in poetic or didactic contexts. Cons: Risk of incomprehension or unintended meaning shift.
Idiomatic equivalent (naturalization): Description: Replace SL idiom with a TL idiom that conveys the same pragmatic function and connotation. When to use: Preferred when a close TL idiom exists and preserves register and effect. Calque (loan translation): Description: Translate the components literally but keep the structure; i.e., borrow the expression as a transparent compound in TL (e.g., skyscraper calqued into other languages historically). When to use: If TL readers can easily parse the calque or when introducing a new term. Pros: Preserves SL conceptual metaphor. Cons: Can be awkward or unintelligible; may feel foreign.
Modulation: Description: Change the semantic point of view, focus, or category to express the same idea differently (Vinay & Darbelnet). Example: SL He has a green thumb → TL He is good at gardening (modulating to ability). When to use: When no idiomatic equivalent exists and literal translation fails; especially useful in technical or explanatory texts. Pros: Conveys intended meaning clearly.
Substitution / Cultural substitution: Description: Replace a culturally specific referent with a culturally equivalent referent in TL (e.g., Thanksgiving dinner may become a locally analogous festival meal if context allows). When to use: When cultural equivalence preserves communicative effect and readers lack SL cultural knowledge. Pros: Enhances reader relevance and comprehension. Cons: Risks altering historical or geographical specificity.
Paraphrase / Explication: Description: Explain the idiom’s meaning in more words instead of rendering it idiomatically. When to use: When accuracy is paramount and no concise equivalent exists (legal, technical, explanatory translation). Pros: Ensures understanding. Cons: Disrupts rhythm and may reduce stylistic density.
Omission: Description: Omit the idiom if it is redundant or its sense can be inferred from context. When to use: Rare and risky — useful when compression is necessary and the idiom adds little. Pros: Concise. Cons: Loss of nuance or humour.
Addition / Compensation: Description: Add information elsewhere in the text to compensate for loss of meaning when a direct equivalent is infeasible. When to use: When necessary to preserve meaning, tone, or cultural reference across that text. Pros: Restores balance across the translation. Cons: Can be intrusive if overused.
Borrowing: Description: Keep the SL idiom in the TL (possibly italicized) and provide gloss or explanation. When to use: When the idiom is iconic, untranslatable, or when foreign flavor is desirable. Pros: Preserves SL identity and cultural reference. Cons: May confuse readers unfamiliar with SL.
Creative adaptation / Transcreation: Description: Recreate the effect, humor, or imagery using a fresh TL expression that captures the same function, sometimes inventing a new idiom-like phrasing. When to use: Advertising, literary translation, or when preserving impact is more important than literal equivalence. Pros: Preserves rhetorical and emotional effect.
Syntactic transformation: Description: Modify sentence structure to accommodate TL idiomatic patterns (e.g., changing active to passive or altering word order). When to use: When structural differences between languages hinder idiomatic rendering. Pros: Improves fluency and readability. Cons: Risk of losing focus or emphasis.
Worked examples and comparative analyses. Below are examples showing analysis and strategy choice. Each example includes SL sentence, literal rendering, recommended TL rendering, and justification.
Example 1
SL (English): She finally bit the bullet and applied for the job. Literal word-for-word (bad). (Uzbek literal translation keeps the image but confuses.)
Recommended strategy: Idiomatic equivalent or Paraphrase. TL (Uzbek) idiomatic equivalent: (“took courage”) Justification: Preserves pragmatic force (reluctant decision) without confusing the TL reader.
Example 2 SL (English): He felt like a fish out of water at the wedding. Literal (bad). Justification: Focuses on the feeling rather than preserving fish image.
Example 3 SL: When in Rome, do as the Romans do. Strategy: Equivalent proverb if exists in TL; else Paraphrase. (If exact proverb absent, paraphrase the advice.)
Example 4 SL: “He spilled the beans and let the cat out of the bag.” (two idioms for same meaning: reveal secrets) Strategy: Condense into one idiom or paraphrase; use compensation. TL example: (“revealed the secret”) Justification: Keeps meaning without awkward double metaphors.
Example 5 SL (English): He kept his cards close to his chest. (implies strategic silence) Strategy: Find TL idiom with same connotation or use transcreation. Potential TL: Justification: Preserves register and implied secrecy.
Idioms and phraseological expressions pose translation challenges across semantics, culture, syntax, and pragmatics. No single strategy fits all cases.
Translators must combine linguistic analysis, cultural knowledge, and creative thinking and problem-solving. The taxonomy presented here helps decide among literal translation, idiomatic equivalents, calque, modulation, paraphrase, borrowing, omission, and transcreation. Good practice includes careful context analysis, corpus support, and documentation of translation choices.
References:
Baker, M. (1992). In Other Words: A Coursebook on Translation. Routledge.
Mukaramxodjayeva T.Y. “Ingliz va o ‘zbek tilidagi so‘zlashuv frazeologizmlarining lingvomadaniy xususiyatlari”//Yangi O’zbekiston taraqqiyotida tadqiqotlarni o’rni va rivojlanish omillari Respublika ilmiy anjumani, Vol. 40 No. 1 (2025)
Vinay, J.-P., & Darbelnet, J. (1995). Comparative Stylistics of French and English (transl. J.C. Sager & M.-J. Hamel). John Benjamins. [Original work 1958]
Mukaramxodjayeva T.Y. “Interlingual Phraseological Equivalents and Analogies” Best journal of innovation in science, research and development, New York, NY 10009, United States, Volume 4 Issue 40, 2025
Mukaramxodjayeva T.Y., Furqatova M. “O‘zbek va ingliz tilidagi maqollarning o‘xshash va farqli jihatlari” Education and research in the era of digital.,Xalqaro ilmiy anjuman vol1. N1., mart 2025
Newmark, P. (1988). A Textbook of Translation. Prentice Hall.
Fernando, C. (1996). Idioms and Idiomaticity. Oxford University Press. Nunberg, G., Sag, I. A., &Wasow, T. (1994). Idioms. Language
Maja Milojković was born in Zaječar and divides her life between Serbia and Denmark. In Serbia, she serves as the deputy editor-in-chief at the publishing house Sfairos in Belgrade. She is also the founder and vice president of the Rtanj and Mesečev Poets’ Circle, which counts 800 members, and the editor-in-chief of the international e-magazine Area Felix, a bilingual Serbian-English publication. She writes literary reviews, and as a poet, she is represented in numerous domestic and international literary magazines, anthologies, and electronic media. Some of her poems are also available on the YouTube platform. Maja Milojković has won many international awards. She is an active member of various associations and organizations advocating for peace in the world, animal protection, and the fight against racism. She is the author of two books: Mesečev krug (Moon Circle) and Drveće Želje (Trees of Desire). She is one of the founders of the first mixed-gender club Area Felix from Zaječar, Serbia, and is currently a member of the same club. She is a member of the literary club Zlatno Pero from Knjaževac, and the association of writers and artists Gorski Vidici from Podgorica, Montenegro.
Abstract: Engaging in hobbies — leisure activities pursued for pleasure rather than for work or obligation — offers significant benefits for mental and physical health, cognitive functioning, emotional well-being, and social connectedness. Empirical research indicates that regular involvement in hobbies reduces stress, anxiety and depression, improves mood and overall life satisfaction, promotes resilience, and enhances social support and community belonging. Additionally, hobbies can contribute to improved cognitive performance and long-term health outcomes. This article reviews key findings from recent studies to outline the multiple advantages of having a hobby and argues that hobbies play a crucial role in holistic personal development.
Keywords: hobby, leisure activities, mental health, stress reduction, well-being, social support, cognitive function
Introduction
In the fast-paced, stress-prone context of modern life, people increasingly seek ways to preserve mental balance, reduce anxiety, and maintain a sense of meaning and satisfaction. One of the simplest — yet most powerful — ways to achieve this is through having hobbies. A hobby is a regular, voluntary activity pursued for enjoyment, relaxation, creativity or social connection, rather than for material gain. As shown by recent research, hobbies serve as more than just pastimes; they are vital tools for mental health, emotional regulation, social bonding, and long-term well-being. This paper examines existing empirical evidence to highlight the advantages of having a hobby, focusing on mental health, stress reduction, social and community benefits, and cognitive and health-related advantages.
Discussion
1. Mental Health, Stress Reduction and Emotional Well-being
Multiple studies link hobby engagement to improved mental health and lower stress levels. For example, a recent review of empirical studies concluded that participating in hobbies is associated with lower levels of depression, anxiety, and stress, and with greater life satisfaction and quality of life.
Leisure activities — whether creative (art, music), physical (sports, gardening), or social (clubs, group activities) — provide a “break” from daily pressures. According to an article from UCLA Health, hobbies help boost mental well-being, support cognitive function, and may reduce risks of chronic disease.
A study of students in China using a daily-diary method found that on days when students engaged in leisure activities, they reported more positive emotions, even in the context of academic stress.
Thus, hobbies act as an effective buffer against stress, contribute to emotional regulation, and help maintain mental health in periods of high demand.
2. Social Connection and Sense of Belonging
Hobbies often foster social interaction and build community, which in turn enhances a person’s sense of belonging, support network, and social well-being. A recent review on hobbies and well-being found that social interaction and community belonging are among the main benefits of hobby participation.
Engaging in group hobbies (sports clubs, music groups, art classes, social clubs) or hobbies shared with others helps individuals build friendships, share experiences, and support one another — which is particularly valuable in reducing loneliness and improving social support.
Such social benefits can also increase life satisfaction, improve resilience, and provide emotional support in challenging times.
3. Cognitive Function, Creativity, and Personal Growth
Some hobbies — especially those that are mentally stimulating (e.g. painting, writing, learning music, puzzles) — support cognitive functioning, creativity, and lifelong learning. According to UCLA Health, hobbies may help improve cognitive function and offer protective effects against cognitive decline.
Moreover, engaging in hobbies can foster a state of “flow” — deep immersion in an activity, associated with intrinsic motivation, enhanced focus, and satisfaction.
Such flow experiences can enhance self-esteem, sense of achievement, and personal growth over time, supporting mental resilience and capacity to deal with stress.
4. Physical Health and Long-Term Well-being
Many hobbies — particularly physical or outdoor activities like sports, gardening, walking, dancing — contribute to physical health: improving cardiovascular health, reducing stress-related hormones, improving energy levels, and supporting overall well-being.
In addition, by reducing chronic stress and promoting relaxation, hobbies may help lower risks associated with long-term stress exposure, such as heart disease or other stress-related illnesses.
Thus, hobbies support both mental and physical health — an important combination for holistic personal wellness.
Conclusion
Having a hobby is more than a pastime: it is a key to better mental health, emotional balance, social connection, personal growth, and long-term well-being. Research strongly supports that regular engagement in hobbies reduces stress, anxiety, and depression; boosts mood, life satisfaction, and resilience; fosters social support networks; enhances cognitive functioning and creativity; and improves physical health outcomes. Given these wide-ranging benefits, individuals — especially students and people under stress — should be encouraged to identify and maintain hobbies that resonate with their interests. For societies and educational institutions, promoting access to recreational and creative activities can contribute to population-level mental and physical health, better social cohesion, and improved quality of life.
References:
1.Cleary, M. et al. (2025). Exploring the Impact of Hobbies on Mental Health and Well-Being: A Scoping Review. (Review of 11 studies).
2.Zhang, J., & Zheng, Y. (2017). How do academic stress and leisure activities influence college students’ emotional well-being? A daily diary investigation. Journal of Adolescence.
3.Pressman, S. D., et al. (2009). Association of Enjoyable Leisure Activities With Psychological and Physical Well-Being. Psychosomatic Medicine.
4.UCLA Health. (2025, May 15). 3 Proven Health Benefits of Having a Hobby. 5.Lagunes-Córdoba, E., et al. (2022). A better way of life: The role of leisure activities on self-perceived health, perceived stress, confidence in stress management, and social support. Frontiers in Psychiatry.
Uzbekistan’s Quiet Transformation: How a Young Nation Is Redefining Central Asia
In a world that grows noisier by the day, not every transformation announces itself with fanfare. Some unfold quietly—steadily reshaping the cultural and political geography around them. Uzbekistan is one such story.
For many Americans, Central Asia remains a distant concept: a region glimpsed through brief headlines or geopolitical maps. Yet, at the heart of this vast land lies a young nation rewriting its identity with remarkable speed and confidence. Over the past decade, Uzbekistan has emerged from international obscurity to become one of the most dynamic reformers in its region. Once known primarily for its Silk Road past, the country is now building a narrative equally rooted in innovation, openness, and civic awakening.
More than 60% of Uzbekistan’s population is under the age of 30. This demographic reality is not just a statistic—it is a driving force. Across universities, research centers, cultural hubs, and digital platforms, young Uzbeks are redefining what it means to be a modern Central Asian citizen. Many of them are multilingual, globally connected, and ambitiously future-oriented. They launch start-ups, initiate community projects, lead volunteer movements, and participate in nationwide reforms. Their voices are increasingly heard in public policy, education, environmental protection, and cultural revival.
In a region often portrayed as traditional and conservative, Uzbekistan’s youth represent a bold new energy—one that challenges stereotypes and invites the world to reimagine Central Asia. Since 2016, the country has introduced sweeping reforms in governance, economy, education, and international openness. Visas were liberalized, markets diversified, civil society strengthened, and new digital platforms created to support transparency. These policies do more than modernize the state; they reshape the everyday lives of citizens—particularly young people.
Public activism is growing, with youth councils, debate clubs, environmental movements, and anti-corruption initiatives taking root. Programs such as the national “Honesty Map,” created to promote integrity in public services, demonstrate a new wave of civic consciousness rarely highlighted in global media. For the first time in decades, the world is watching Uzbekistan not as a relic of the Silk Road but as an emerging actor with its own vision for progress. Uzbekistan’s transformation is not limited to politics or economics—it is deeply cultural. Cities like Samarkand, Bukhara, Khiva, and Tashkent are experiencing a creative revival. Museums are being renovated, festivals expanded, and heritage sites restored with global expertise. At the same time, contemporary art, fashion, literature, and film are gaining new platforms. Young designers mix ancient patterns with modern aesthetics; filmmakers explore social themes; writers introduce Uzbek identity to wider audiences. This blend of history and innovation creates a cultural mosaic that is uniquely, unmistakably Uzbek.
For decades, global narratives about Central Asia were shaped elsewhere. But today, Uzbekistan is increasingly telling its own story—and telling it well. Its young reformers, artists, scholars, and activists are contributing to a new regional identity: one that values openness, creativity, and responsible leadership. In a century defined by chaos, uncertainty, and shifting world orders, Uzbekistan offers an alternative model of growth—slow, steady, and grounded in the power of its youth. Uzbekistan’s transformation is ,,quiet” only in the sense that it has not yet dominated international headlines.
But for those who look closely, the signals are clear: a young nation is rising, and with it, a new vision for Central Asia. As global attention increasingly shifts toward emerging regions, Uzbekistan stands ready—not just as a country with a rich past, but as a society boldly building its future.
Dildora Khojyozova, 3rd-year student of Geography at Urgench State University named after Abu Rayhon Beruni.
The forces of nemesis, and the furies, are moving around, looking for moral blemishes, and they spare neither the individual nor the society. -Anand
Bible says: Your sins will find your out. I think it applies to men as individuals, and the society as a whole.
As civilized human beings, we have set up courts to ensure justice to the aggrieved, and punishment to the aggressors who violate the laws of the country. Jails are overflowing with criminals undergoing sentences. Justice, it is said, is often delayed, and sometimes, entirely miscarried. Of late, justice eludes people due to interventions from the above, and what we come across is a jumbled face of a society which cannot recognize itself.
However, when it comes to the divine court, there are no chances of justice going astray. It may appear to be delayed, but it is definitely delivered. While human courts take cognizance of the crimes which are reported, the supreme court of gods has a sprawling campus, and it works suo moto, and does not like excess of any kind. They carry all the data of these people with them and sometimes they punish them there and then, but most of the times, they wait for the appropriate moment. But one thing can be said with conviction. No advocate, however pricey, can waylay the this court. No crooked wisdom can delay justice. The system is entirely blameless. Angels carry data which is up to date, and they act unbiased like machines which are innocent by all means, if there is any one to blame, it is man who operates them.
As in human courts, parameters regarding crime and their punishment exist in divine courts also. They fix the crime of the person, and then, award him the punishment he deserves. Only this roster is not made public. As generally believed, our judgement proceedings do not start after our death. Operation scan is going on all the time. We are under the gaze of the angels. While human laws get into action when some crime has been committed, the divine court takes cognizance
of what you think, what you feel, and then, finally, what you act.
Societies are Judged as a whole
It is all about your ‘Karma’. Lord Krishna was right when he laid stress on human action which is finally considered by gods and on the basis of which, you are granted heaven or hell. Gurbani also talks of life as a ‘karma Sandra khet’ i.e. a field where your actions matter. Lord Krishna tells Arjuna that men have the power over their action only. Not on the reverberations of that act. In fact, here the Newton’s third law of an action having an equal and opposite reaction also comes into the dock, because, that may be true in a physical world, but in the metaphysical world, you don’t know what will happen to your action and how gods will react to it.
Moreover, there are thousand wrong passions doing the rounds of our blood, a thousand things which we cannot do, because of fear of the law, we are always mentally busy with things which civil society does not allow, how does that impact our score in life? There are so many people who are doing wrong things, yet they are not detected, because they are not visible to the law. How are they to be accounted for?
No doubt, we matter to the cosmos as individuals. We have a dedicated account with gods. The reason is our birth is individualized. Even in our death, we die individuals, though it may be a collective grave, as the drowning of a Titanic. But, in addition to being an individual, we are part of a society.
Unified View of Society
Who is there that takes a unified view of the people as a whole? Gods who are on mision spy, take stock of the way people behave, and then take decisions about their collective destiny. I can elaborate it by quoting the example of Guru Nanak Dev Ji’s great writing ‘Babarwani’ in which he says that the tyrannical acts which Babur inflicted on the people of Hindustan could have been averted if the people had been wiser. Guru sahib says ‘Aape dos n deyee karta, Jam kar Mughal chadaya’ ie. the Mughal aggressed upon the people like a Yama, all because of their wrong deeds.
Thus, when a society fails in its morals, when people as a whole become corrupt, when people stop taking interest in good, when good deeds go unrewarded, and the murders, rapes, and evil mongers take the main space, when the society is ruled by the corrupt, and when the poor are pushed to the edge, the society as a whole is ripe for divine retribution.
The forces of the nemesis, and the furies, are moving around, looking for moral blemishes, and they spare neither individual nor the society. A layman once stopped an angel in a dream and asked, what is the punishment for people who do not stand for their rights? Pat came the reply. “Hitler. Nero. Mussolini…and….” when the angel was going to name a few more people, the man woke up from his sleep, sweating.
Dr. Jernail Singh Anand, with an opus of 190 books, is Laureate of the Seneca, Charter of Morava, Franz Kafka and Maxim Gorky awards. His name adorns the Poets’ Rock in Serbia. Anand is a towering literary figure whose work embodies a rare fusion of creativity, intellect, and moral vision who heads the International Academy of Ethics.
