The researches of our great-grandfather Mirzo Ulug’bek made great changes not only for the scientists of Uzbekistan, but also for the scientists of the whole world. The whole world knows him very well as a historian, scientist, great astrologer, astronomer who determined the location of 1018 stars. Muhammad Taragai, grandson of the great general Amir Temur, was born in March 1934. He was the eldest son of Shahrukh Mirza, and he was called Ulugbek as a child. Later, this became his main name. Young Ulug’bek was interested in science as a child. He was a learned boy in every field. That is why our grandfather Mirzo Ulugbek was appointed governor of Movarunnahr and Turkestan at the age of 17. As a king, Ulugbek ruled the Timurid kingdom for almost 40 years. During this time he made many creations. He pats the head of the people of knowledge. A number of mausoleums and madrasas were also built during the reign of Mirzo Ulugbek. At the same time, he built the Ulugbek observatory in Samarkand.

    As an astrologer, he is able to determine the location of 1018 stars and the length of an astronomical year of 365 days, 6 hours, 10 minutes, and 8 seconds in his observatory. The scientist collected the most unique masterpieces in his observatory during his reign. He also read a lot. One of the great works of Mirzo Ulug’bek is the astronomical table called “Zizhi jadidi Ko`rogoniy”. Our grandfather Mirzo Ulug’bek inherited 4 unique works: “Zizhi jadidi Korogoniy” – on astronomy, “Tarihi arba` ulus” (History of four nations) – on history, “On determining the sine of one degree” risola” – about mathematics and “Risolayi Ulug’bek” – works about stars. “Zizhi Jadidi Korogoni” was edited by Thomas Hyde in Oxford in 1665 and by Edward Ball Knobel in 1917. During the reign of Ulugbek, many works were translated from Arabic and Persian into the old Uzbek language. The rich library he established had more than 15,000 books. This is a proof of how much the scientist was reading. Unlike his grandfather, Mirzo Ulug’bek preferred knowledge to wars. For the sake of science, he was ready to abdicate the throne if necessary. He always visited the observatory when he was depressed, where he liked to study astronomy. Great thinkers and scientists gathered in the observatory. He treated his students like his own children.

However, such a scholar, the king, was killed by his own child. Mirza Ulugbek never wanted to fight with his son for the throne. He knew that his grandfather, Amir Temur, did not stay forever, and the crown and throne, which was not loyal to him, was transitory. But Abdulatif, the father’s son, did not understand this, and as a result, he declared war against his father’s corruptor with the emirs who would immediately turn away if the kingdom was shaken. Ulugbek agrees to abdicate without any war. Not because he was afraid, but because he did not want to fight for the throne with his child. He just wants to sit in his observatory and study science. However, Abdulatif, the son of Padarkush, who was blinded by the crown, wealth, and kingdom, became a slave to his own lust and even raised a sword to his father, organized a conspiracy against his father on October 27, 1449 and A navkar named Abbas and an amir whom Ulugbek considered loyal, and then an amir who went over to Abdulatif’s side, were killed by the hands of the Sultans. This is how the life of Mirzo Ulug’bek, an enlightened king and a world-renowned scientist and astrologer, who wisely ruled the Timurid kingdom for about 40 years, ends in this way. Only a calm flowing stream and a gentle wind will silently witness the death of a great astrologer…

However, revenge is right. The emirs who betrayed his father also made trouble for Abdulatif himself. In 6 months, the rulership of Padarkush’s son, not only his kingdom but also his life, ended. Abdulatif managed to do many bad things in this short period of time. He had his brother Abdulaziz executed, destroyed the observatory, destroyed books.

However, Mirzo Ulug’bek’s beloved and loyal student Ali Kushchi fulfills the will of his master perfectly. A day before Mirza Ulugbek left the throne, he assigned such a task to Ali Kushchi. That is, he says that the rarest books in the observatory should be preserved and hidden in a safe place until the time of peace. Ali Kushchi hid 16 chests of books in the “Dragon Cave” known only to him and Mirza Ulugbekkina. Even after the death of his teacher Mirza Ulugbek, Ali Kushchi was under strong persecution, which caused him to sit in prison, but even so, he was always patient and kept the books and some of Amir Temur, who was hiding with him, and He did not tell the hiding place of the jewels given to be spent on the path of knowledge. Mirza Ulug’bek and his student Ali Kushchi and some loyal students of the master thought about the fate of the next generation and made sacrifices. The greatest wealth left by our grandfather has reached us because of this incident. Mirzo Ulugbek thought about the fate of his treasures until his death. We are still learning using the kirobs left by our grandfather Mirzo Ulugbek. It is necessary for us to be a generation worthy of them, feeling the need to preserve the books that have been preserved for so many years.

                 Bahramova Ifora Sunnatillayevna. She was born on August 2, 2008 in Kuyi Chirchik district of Tashkent region. Currently, she is a student of academic lyseum Tashkent state of University of Uzbek language and Literature. She is also a member of the “Parvoz” literary circle organized by Nargiza Asadova, a member of the Writers’ Union under the Lower Chirchik Hokimation. Her poems and stories have been published several times in district newspapers and magazine “Gulkhan”. She is  the winner of the Republican stage of the “Story of the Year” competition and several other competitions.

Business and its types

Zulayho Sultonaliyeva, daughter of Sultonaliyeva Zulayho Sherzod

Jizzakh branch of the National University of Uzbekistan named after
Student of group 131-23, majoring in economics (by industries and sectors)

Abstract: The official rules of business are the procedure for conducting business established by legal documents and state regulations. Informal rules are rules that have not been established by law, but have been preserved in the form of custom from time immemorial. The rule of words and honesty can be included in these sentences Key words: business, enterprise, businessman, property,
money, economy, agro, finance, commerce, Trade, organization, businessman.

Market economy is based on business. Business is an English word (bussines) that means work, activity, occupation. Business is defined in economics as follows.
“Business is an economic activity aimed at the risk of certain people or people united in an enterprise-organization, and is aimed at profiting from it or withdrawing money from money.”

Business is also called entrepreneurship and entrepreneurship. In a broad sense, business means earning money, making money. But this is not earning money in any way, but earning money by
engaging in work that benefits people, relieves their needs, and relieves their pain. Money can be made through extortion, racketeering or fraud, but this is not a business.

Business is commercial work, that is, work for money, not for free.
But business is different from working for hire. A businessman, that is, a businessman, has his own work, he is independent, has his own capital, he puts it to any work, he is not dependent on a boss. A
hired worker does not have his own work, he works for someone else, he is not the owner of capital, he is dependent on the employer.

Entrepreneurship arises when there is creativity in business. For example, land, money, the owner of a house or car becomes an entrepreneur when he uses it himself to provide services or
create products. The owner of the property is engaged in the rental business, but is not an entrepreneur. There are also rich people who get rich from the interest on their money or lend their money (often currency) to usury. These are also wealthy businessmen, but not entrepreneurs.

Business is, first of all, making money by engaging in legal, authorized work. Depending on your character, business will be open – legal and covert – illegal. A licensed business is legal, it is conducted openly. Open business is an activity that makes people’s lives prosperous. Clandestine business is business that is prohibited by law. An example of this is the drug business and the arms business, which harms the health of people, especially young people, and makes them feel bad.

Types of business differ depending on what kind of goods and services are created as a result of it and in which field it takes place.
Business types are divided into Agro (agricultural) business, Financial business, Medical business and Industrial business, Show business, Travel business, Trade business, Sports business.

The more types of paid – commercial activities there are, the more types of business there are, and the scale of business expands.
Not everyone is engaged in business, but those who have the ability to earn money. Spending money is possible for everyone, but finding money and increasing it requires a unique ability. This is called
entrepreneurial ability. Nowadays, only 5-8% of school graduates go into business. People engaged in business are different, for example, the first type: Individuals, that is, those who do business with
themselves and their families.

The second type: those who do business as part of a community or as a partner. Third types: State business – doing business on behalf of the state. A sole proprietorship is the most common and most inclusive type of business that relies on private ownership. Business in the community has also developed. State business is limited and kept in very important areas.

Business cannot be limited to production enterprises and farms, because wherever there is money to be made, there is business.
Paid universities (for example, Harvard University in the USA), colleges, schools, hospitals, theaters, concert halls, movie studios, sports clubs are also engaged in business. Sports clubs receive money by showing sports games and fights, sell the right to show them to television companies, receive a share of the money wagered on them, receive money for advertising, train and sell athletes (for
example, a rich football club buys a good player for 20, 50 and even 90 million dollars takes.

So, whoever has the opportunity to earn money, will be engaged in this business. But they are busy with business to different degrees.
Summary; Although there are many people engaged in business, not all of them become businessmen (or women).

A businessman is not a person who engages in business occasionally, for fun or to earn additional income, but a person who is permanently engaged in this business, who has turned it into his
profession and devoted his life to it.

References:
Olmasov, Ahmadjon.
Fundamentals of economic knowledge: (Textbook for academic lyceums and vocational colleges) – T.:
Publishing house named after Gafur Ghulam, 2008.-144 b
2. https://uzinterbiz.com
3.https://uz.atomiyme.com

MY MOTIVATIONS IN LIFE

Successful people always think positively. They always enjoy life no matter what. They are good at almost everything. It’s always nice to talk to them because they’re always smiling and friendly. Such people poison others with their happiness.  Successful people believe in themselves and their success. They never feel bad that “I can’t succeed” because they make every effort to learn everything in advance. However, even if something fails, they, unlike those who are harmed, ask themselves, “How did this happen and what should I do?” They ask the question and look for ways to get a positive result.  Successful people are not afraid of responsibility. They take responsibility for the decisions they make, even if they are difficult for others or risky. When you’re successful, you immediately have haters around you. Ignore them, don’t let criticism, pressure, emotional attacks make you weak. Build up your confidence and use your armor of confidence for good!!

What is the role of energy in our life? Why do I rarely take people close to me? There are different categories of people around us and we have to establish a relationship with them. I have been working on my spirituality and personal development for years and I want to share my findings with you! I avoid 3 categories of people very quickly, I don’t even read their messages: 1) He complains about his life, shares his pain with everyone, blames everyone and makes himself the victim 2) Interferes in the life of others, discusses and gossips about it; 3) Those who do not understand you, who only think they are right and give unsolicited advice. These 3 categories of people eat your energy. After you talk to a person who constantly complains about his life, makes himself miserable, blames everyone, his energy and aura of dirt will transfer to you. You feel powerless, unable to do anything. Those who interfere in other people’s lives and look for dirt under their fingernails can even make you sick. Gossip, discussions, finding fault with someone will darken your heart, and being too busy with things that have nothing to do with you is nothing more than wasting your energy. For example, I don’t care who is married, divorced or at war with someone. Those who always blame you, who do not understand even if you explain a million times, who look for dirt under their fingernails, are the biggest enemies of your energy. By the time you explain to them and justify yourself, you will be exhausted and nervous. Because he does not understand, does not want to understand. Because he himself is so negative, he thinks of others as well. I will forever block those who have bad suspicions about me, I will never talk to them. Because if you don’t do a thousand good deeds, he will suspect evil. Allah also said: “I am in the suspicions of my servant about me.” Whatever you suspect about people, he will show you. I rarely have close relationships with people. I do not allow negative energy to influence others. I don’t listen to anyone on personal matters, I don’t give advice. Because I don’t know the situation completely, and someone’s problems and pains definitely affect me. That’s why I stay away. Don’t let someone else’s dirty aura affect your beautiful life, don’t waste your valuable time discussing the lives of worthless people.

When you bring yourself to zero, that’s when positive energy flows into you. Zero is the strongest number and state in the world. The number, which represents nothingness, emptiness and nothingness, is a very powerful number. God created man innocent. At first he was zero to sin. That’s when he was the strongest. For example, you talk about your problems, let’s say you have 10-15 problems. You don’t have a car, your health is bad, you are unhappy with your family, and so on. Is it possible to erase these when you write them down on a piece of paper? Of course it is possible. But what can’t you turn off? Zero! You can’t erase an absence from a sheet.

QURBONOVA GULSANAM was born on April 16, 2006 in Dehkhanabad district of Kashkadarya region. She is currently a grade 10 student at school number 68 in Dehkhanabad district and is proud of the regional German language. She has also achieved many results in sports, table tennis, chess, checkers.

Organization of educational process using modern and traditional methods

Irodaxon Ziyoyeva Umidjon qizi is a student of the Denov Institute of Entrepreneurship and Pedagogy

Abstract: This article describes in detail the use of traditional and modern methods in organizing the educational process, their advantages, disadvantages and impact on the teaching process.

Key words: traditional methods, modern methods, educational institutions, electronic tools, visual tools.

When it comes to the use of methods in the teaching process, we witness the division of our society into three:

 1. The first group favors these traditional teaching methods.

 2. Representatives of this group promote modern teaching methods.

 3. Those in the last group consider both methods to be useful and support them.

In turn, both of these methods have their own advantages and disadvantages.  A solid education system is the main condition for the development of any nation.  It is a well-known fact that the education system still relies on traditional methods and there is a need to blend the traditional teaching with modern teaching tools for an advanced education system.  There is a difference in people’s opinion regarding the use of traditional teaching methods and modern teaching methods.  Some people believe that traditional teaching methods are the best for imparting education while others agree that we should use modern teaching methods to impart quality education.  However, it is necessary to maintain a balance between them.  using traditional and modern teaching methods.  Both traditional and modern teaching methods should be used simultaneously to improve learning.

Traditional teaching methods.  Traditional teaching methods are used in educational institutions in most regions of our country. In the traditional teaching method, teachers describe the concept.  The topic is written on the board and students write important notes from it.  After the lecture, students review their notes and try to remember.  The main goal of traditional education is to successfully pass the exam, that is, control tests during the assessment of acquired knowledge.  The traditional teaching system has its own advantages and disadvantages.

 Advantages of traditional teaching methods.

 Traditional teaching methods used in educational institutions have many advantages and these advantages can also be selected as disadvantages of modern teaching.  Traditional teaching methods are cheaper and more convenient than modern teaching methods.  It can be afforded by all strata of the population.  It is more suitable for schools in rural and remote mountainous areas.  Some subjects, such as mathematics or chemistry, are best taught on the blackboard as there is.  Chemistry requires specific skills and equipment.  In such a situation, traditional methods of teaching in remote areas come in handy.  There is more teacher-student interaction in traditional teaching than in modern teaching.  Also, in traditional educational methods, discipline is strongly established in the classroom and does not require any special conditions or techniques from the teacher.  In such an educational method, the teacher has to carry out the essence of the subject and the lesson by using his personal abilities alone without any aids.

Modern teaching methods

 Since the last decade, the use of high-tech equipment in educational institutions has increased rapidly.  Currently, there is a single and reliable educational program for taking attendance and daily grading of students.  Use of computers or laptops with Wi-Fi connection in the classroom – This is an important tool in most modern teaching methods.  The teacher shows the topic himself laptop/computer connected via Wi-Fi connection of students’ laptops/computers. Use of interactive whiteboards in class- Whiteboards are highly interactive and provide touch control of computer applications.  A teacher or student can draw, write or manipulate pictures on the board, so it’s a very interactive and fun platform.  The main advantage of whiteboards is that it can show everything that can be viewed on a computer.  Other less popular modern teaching methods include the use of digital games in the classroom.  Using special websites or blogs to teach in the classroom Using microphones for lecturing in class Each lesson has electronic whiteboards in the classroom, which the teacher can use to post videos and short assignments on the topic.  This type of teaching is mostly found in higher education institutions because they have better infrastructure than schools. Studies have shown that using visual aids for teaching helps students to better understand the subject and provides a foundation for students to memorize the concept.  With modern teaching methods, the teacher can cover more content in less time, saving time because they don’t have to waste time writing on the board.  The videos and animations used in modern teaching methods look at the traditional methods. The integration of modern and traditional teaching methods is an effective teaching method. Until now, we have seen that modern and traditional teaching methods have their own advantages and disadvantages.  We have studied, therefore, that the integration of our educational system will be useful when both methods are achieved in a suitable and correct combination.

    Here the main question arises: how can we combine traditional and modern education?  Let me explain this with the following points.  Blackboards and projectors can be used in the classroom at the same time;  when teaching complex mathematical equations, the teacher can use the blackboard in the theoretical lesson, subjects can be taught using slides on the projector.  Basic subjects and applied subjects of engineering can also be taught best with the help of blending traditional and modern teaching methods.  Explain only the theory on the board and it is better to use experiment videos or animations to better explain the process.  In addition, there is another aspect where we can combine traditional and modern methods.b Teachers can first teach the subject through traditional methods and then take help from modern teaching methods to revise the subject because  after revising the topic the new topic will be more understandable.

Only you don't cry, don't laugh in pain!

May my body be frozen, my soul is in pain,
I'm sick, even if I'm sick
Only you don't cry, don't laugh in pain!

Let me take your pain away
May God make me happy,
Let there be a drop of blood in my body,
Only you don't cry, don't laugh in pain!

Ask me anything you need.
I can deliver what you want,
I fear not even death for you
Only you don't cry, don't laugh in pain!

Pains in the body are more than numerous,
It's all painful, it hurts my soul,
I forgot everything, patiently
Only you don't cry, don't laugh in pain!

I bring the herbs of paradise,
I will bring the waters of Zam Zam,
every sweet word I said to you
Only you don't cry, don't laugh in pain!
                                        Uzbekoyim

Erkinova, daughter of Charos Elbek, was born on November 13, 2008 in Navroz Mahalla, Pastdargom District, Samarkand Region. Currently, she is a 9th-grade student at School No. 105. She studied English at the B2 level, knows Russian, and Karese languages. Examples of her work are in the international magazine Kenya Times, Raven Cage Zine. published twice in the international magazine, on the ChaOS international website, in magazines. Member of the YUKSALISH organization, Member of the Volunteer Association of Uzbekistan, member of the Golden Wing organization, holder of the State certificate in the 2nd season of Shahida Yusupova's personal development competition.

            Broken trust

When we trust with a pure heart, 
They always find a way to break it. 
Maybe my heart is a piece of art, 
So sometimes I try to fake it. 

Trust is something fragile, 
Never touch it, please! 
Do not be with it agile, 
You can hold it a squeeze. 

My trust is not for sale, 
No money is able to buy
Something that has been broken inside, 
It is priceless compared to your lies. 

Hundreds of years are not enough
To earn a broken trust once more. 
It could be obviously tough
To treat a person to the core. 

It takes a second to lose
All the trust you have earned before, 
Even tons of excuses
Can't take back it anymore.
 
                   ✍️Davronbekova Sevinch



I was born on September 13, 2006 in the city of Urgench Khorezm region. Currently, I am a student of the 11th grade of the 18th school. I have been attending the bead decoration at the Barkamol Avlod children's school for 3 years. In this direction, I have been taking pride of place in regional and international competitions. Every week I will be a guest on Khorezm television. I have many more dreams in the future.

“Anything dead coming back to life hurts” Discuss how Toni Morrison’s Beloved explores remembering and forgetting with reference to this statement.

Or
Analyze the importance of storytelling in Beloved as a novel that grapples with “unspeakable thoughts, unspoken”.
Or
Critically examine the portrayal of slavery in Beloved. How does Morrison show Paul D and Sethe as self-defining agents of their own humanity?
Or
“Slave life; freed life—everyday was a test and a trial. Nothing could be counted on in a world where even when you were a solution you were a problem.”

Or
How does Toni Morrison portray the dehumanizing effects of slavery in Beloved?
Or
“This is not a story to pass on.” Discuss the relationship between individual and community, remembering and forgetting with references to the conclusion of Beloved.
Or
“He wasn’t surprised to learn that they had tracked her down in Cincinnati, because when he thought about it now, her price was greater than his; property that reproduced itself without cost.” Critically examine Toni Morrison’s Beloved in the context of female slavery.

Postmodernist bourgeoise Western tradition satirizes African American historicization of black community through the open-ended perspectives of fragmentations, absence and negation as embodied in the dichotomies and/or antitheses between living and dead, past and present, present and future, freedom and captivity, individual agency and the society. Toni Morrison abstracts as pamphleteer of protest writers epitomizing symbolically oppressive voices  within the marginalized narrative framework of subaltern readings. “Negroes”, “underclass” and “slaves” are implicated to be colloquial idioms to burlesque the psychological as well as spiritual deficiencies bereft of internal intricacies and psychic motifs. Paul D’s contemplative outlook of the substantial perceptivity and critical receptivity in the literary mindscapes of Sethe succinctly explains freedom as accessibility towards desires by the autonomy of the self-empowered will and/or wishes. This fiction chronicles the prosaic challenges of the slave narrative encountered by Margaret Garner whose paradoxical motherly love traumatized by the enslavement of political institutions, “Freeing yourself was one thing, claiming ownership of that freed self was another.” Stamp Paid’s body might be enslaved but his mind was elsewhere alludes to the ex-slave character that uses debt based images. Babby Suggs deconstructs history by disremembering of the bodies that result in the acrimony of one’s flesh: “here”, she said, “in this place, we flesh, flesh that weeps, laughs, flesh that stands on bare feet in grass. Love it. Love it hard.” Babby Suggs’s conviction blooming springfield of racial prejudice that personal empowerment cannot completely transcend the power of unjust societal laws and customs. Sethe’s butchering of Beloved or “crawling already” emanates  the analogies embedded in the  striking extermination of sexual perversities and metaphorical resistance to the perpetuating effectuation of slavery through captive breeding. “Nobody had her milk but me […] The milk would be there and I would be there with it.” Morrison personifies the milk of Sethe’s motherhood as the apropria of monetary worth that resonates slave owners proprietorship of disremembered body appendages. “Beloved was making her [Sethe] pay for the hand-saw […] Sethe was trying to make up for the hand-saw.” Beloved is the embodiment of rememory on the repository of African American cultural heritage as diasporic amnesia—–spirits of the phantom horror genre with realistic skin and eyes resembling naivete and innocence in the exultation of sweet honey in the rock, the trees and the water. Thus, the act of feeding the dead and pouring the libations are meant as symbols of communion, fellowship and renewal. Thus, continuity of genes cannot be dissociated from sustenance of memorabilia of the “living dead” and tragic wrenching of being and/ or non-being as anticipated in the epilogue, “although she has claim, she is not claimed […] it was not a story to pass on.”

Denver is the character of the third generation of the trinity that explores the African American cosmological trajectory of the future and Morrion’s insurmountable thesis of freedom and ownership. Denver will venture out of the yard and encounter the community in the reconstruction era as transvalued by the proclamation of Paul D in cognizance of Sethe: “We had more yesterday than anybody. We need some kind of tomorrow.” In her final soliloquy in the celebrated “She’s mine” section of the novel Denver reminds us of the perilous effects of disremembering : “I’m afraid the thing that happened that made it all right for my mother to kill my sister could happen again I don’t know who it is, but there is something terrible enough to make her do it again. Whatever it is, it comes from outside the house, outside the yard and it can come right on in the yard if it wants to.”  Satya Mohanty’s aphorism in “The Epistemic Status of Cultural Identity” , “The cognitive task of rememory is dependent on emotional achievement, on the labor of trusting oneself, one’s judgements and one’s companions” revives Valerie Smith’s critique redressal of the “inability of the text to convey the experience of what can no longer be spoken.”

Present epoch unspeakable racism of blackness is equivalent to a usable, marketable body politic as collectivized by narratological and dialogical positioning of Baby Suggs’s language that reveal the metaphor behind “We Flesh” associated with the return of dead bodies. These black bodies are euphemistically emphases of scarred, beaten, burning, pregnant, aged and growing as insidious symbols of commodities and machineries of reproduction in nineteenth century America that effulgently reviews reclaiming of dead bodies by Valerie Smith. Morrison’s politicization of corporeality and spirituality interweave body and spirit to be emphatically integrated by the visceral identity of the flesh sermon in the self-love dialectics of Baby Suggs. “And O my people they do not love your hand. They only use, tie, bind, chop off and leave out.” Critic David Lawerence describes the way in which this gesture of musicality, theatricality and linguistic reclamation put forth through the call of Baby Suggs underpins the connection of the seemingly alienated Sethe to the rest of her community: “This striving to claim self-ownership links Sethe’s own horrifying story to the story of the community. Central to the pursuit of self-ownership is the articulation of a self-defining language that springs from the flesh and blood of physical experience and that gives shape to the desire so long suppressed under slavery.” Baby Suggs’s sermon functions as the open and clear metaphor to relink flesh, desire and narrative. Sethe’s denial of death seems commensurate with the world that Morrison invents. There is a world of difference between Morrison’s insistence on remembering and acknowledging and even temporarily resurrecting the dead. Sethe’s desperate claim that nothing ever dies. In other words, the memoirs of the blackish holocaust must never be overlooked or disremembered. However, Seethe initially denies that anything passes on whether a memory, a feeling or a dead laughter. For Sethe, the static figure of her past is a picture or space into which anyone might offer her a temporary loophole out of loss and mourning and privileges for a denial both of personal responsibility and the inevitability of time itself. As Beloved consumes Sethe, Sethe loses herself to the embodied memory of Beloved until the community’s “sounds that broke the back of words”, snaps this cycle of repetition and returns Sethe to the history and Beloved to the oblivion of her death, in which she is literally dismembered—–”disappeared, some say, exploded right before their eyes.”

Toni Morrison’s depiction of the resurrectionist Beloved spotlights both state of remembering and disremembering through crisis and opportunity, that posits contours profoundly public and communal. Sethe literally becomes the superimposed dark face in Beloved’s self-reflecting gaze: “I see the dark horror that is going to smile at me […]It is the dark horror that is going to smile at me.” The unpunctuated language reinforces the profound desire to merge; the language itself resists separation and differentiation. Amy Denver’s scar as metaphor of Sethe’s back is associated with the chokecherry tree passage: “A chokecherry tree. See, here’s the bark———–it’s red and split wide open, full of sap, and this here’s the parting for the branches. You got a mighty lot of branches. Leaves, too, look like, and dern if these ain’t blossoms. Tiny little cherry blossoms just as white. Your back got a whole tree on it. In bloom. What God have in mind, I wonder.” In this context, Denver’s tree image is not relegated to her own racial imperative since Sethe’s assertion to Paul D: “I got a tree on my back” vindicates the narrative cultural impasse. Claiming her body and claiming her history become tantamount to Sethe’s learning that she is her “own best thing” linked both to community and to the forces of history.

Literary archaeology excavates the memories from the site of memorabilia and antiquaries, depositories, souvenirs and collectibles, which generate an archive of mental images and metaphors. Memories within are the multiaccentuated psychic space of Morrison’s soil embedded in the unconscious realm as the interior recollections of the unspeakable and repressed.  Sethe memorializes the surface imageries that mystifies the language in Beloved: “I got a tree on my back and a haint in my house, and nothing in between but the daughter I am holding in my arms.” That historically and culturally inscribed metaphoricity of articulation subsequently described or divested within postcolonial discourse into the amplification and/ or exemplification of Sethe’s mystery and Morrison’s text. Chokecherry tree the performative metaphor suggests and/or implicates historically and politically matrices of narrative modes of identity-formation as embodied by the textual field to be undergoing binaries in the polarization of African American history, race, gender, slavery, and white dominance/ white supremacy/ white ethnicity and black communal practices.Poisonous and astringent chokecherry mainly indigenous as flora in the landscapes biodiversities of Virginia and Carolinas associate the textual field/ etymological field/lexical field and semantic connotations fostering Beloved’s endeavor to liberate towards a vindictive stance through desperate and possessive longing for love and expiation. Sethe’s altruistic maternal affinity and Paul D’s retellings of slavery when his tongue was held down by an iron but. Morrison extrapolates the metaphor so that fragmentation and dissolution are reciprocated by literalization and performativity within postcolonial space avenues/vistas . Homi Bhava critiques this social and “interpersonal reality … that appears within poetic images as if it were in parenthesis” furthering Judith Butler’s gender identity that argues, “performativity appears to produce that which it names, to enact its own referent […] This productive capacity of discourse, a form of cultural reiterability or rearticulation, a practice of resignification but not  creation ex-nihilo.”

Chokecherry Tree symbolically signifies the disintegrated identity of a regressive past that anticipates the violent consequences slavery but also denotes the ambivalent locus for the production and reproduction of colonial desire, fantasy and fetishism. In other words, both mutilation and dispossession of the black bodies have become Morrison’s unspeakable historicity. Sethe’s own mutilation repeats her mother’s disfiguration through slavery. Sethe’s pregnancy becomes the site of dispossession by the brutality and inhumanness of the schoolteacher allegorically symbolic of the loss of subjectivity, and, therefore, in narrative terms, the absence of metaphor as identity incidental to Sethe’s dehumanization and breast milk thievery. The underworld and the heavens furthermore mythologized as chokecherry tree connects Sethe to the spirit of Beloved and hints at the possessive and desperate relationship between them. Neither Sethe entirely associates nor entirely  dissociates herself from the past[ness] and detachment and estrangement becomes existential crises.

Amy is like the Ariel creature in the context of being half slave, half human, half master, mediator or traitor and full of tales and songs and lackadaisical temperament, full of songs and tales and possessed by her lucrative aspirations —-the struggle for independence. Both Sethe and Amy Denver chronicler of their own story of survival and healing—-the latter points the verbal image of chokecherry tree after being conscious of dehumanization and mutability by the atrocities and ferocities of slavery underwent by the former’s enslavement and/or captivehood. Historical and psychological fragmentation of feminine subjectivity encapsulated in the doubling and divesting processes of metaphor that simultaneously Amy Denver’ aestheticizes performative narrative in so far as the connotations of birth; proselytizes the literal birth of Denver for which Amy Denver acts as a midwife. 

Further Reading
Barbara Christian’s Beloved, She’s Ours, Narrative January 1997, Volume 5, No. 1, pp. 36-49, Ohio State University Press
Cynthia Dobb’s Toni Morrison’s Beloved: Bodies Returned, Modernism Revisited, African American Review, Winter 1998, Volume. 32, No. 4, pp.. 563-578, Indiana State University Press
Heiker Harting’s “Chokecherry Tree[s]”: Operative Modes of Metaphor in Toni Morrison’s “Beloved”. Ariel: A Review of International English Literature, 29:4, October 1998. University of Calgary Press.