A brief synopsis of the book’s theme of “Common Era Literature”:
The “common era literature 2001–3000” refers to literary works produced during the 3rd millennium of the Common Era (CE).
A globalized perspective: Common Era literature reflects a globalized world, where cultural and national identities are increasingly intertwined. This is a departure from earlier literary traditions that often focused on a single culture or nation.
The influence of technology: Technology has significantly impacted the production, distribution, and consumption of literature in the 21st century. The rise of the internet, e-books, and social media has created new forms of storytelling and poetry.
Diverse voices: A growing emphasis on inclusivity has led to a more diverse range of authors and perspectives. Women, people of color, and individuals from various cultural backgrounds are gaining prominence in the literary world.
An exploration of contemporary issues: Common Era literature often grapples with contemporary social and political issues, such as terrorism, environmental concerns, and the impact of technology on human relationships.
Poetry Sample from the Book:
HAZY DREAM
by Jacques Fleury
A hazy familiar abstraction….
Like a decoupage painting
Designed as a distraction
Like watching you dreaming…
Mesmerized by a wistful whiff of
Melancholy and underlying yearning
for the joy of a blossoming aliveness.
You, a relay of impressionist painter Claude Monet
All while in the deep end of steep sleep;
I was transfixed and transported in your succoring still,
Even if for a sparkly shine of a firefly
Nestled in the arms of the numbing night,
Like the brevity of life itself…beautifully rendered
Even if only in your dream state;
Until daylight swallows the night
And dreams come AWAKE!
Jacques Fleury
Jacques Fleury is a Boston Globe featured Haitian American Poet, Educator, Author of four books and literary arts student at Harvard University online. His latest publication “You Are Enough: The Journey to Accepting Your Authentic Self” & other titles are available at all Boston Public Libraries, the University of Massachusetts Healey Library, University of Wyoming, Askews and Holts Library Services in the United Kingdom, The Harvard Book Store, The Grolier Poetry Bookshop, Amazon etc… He has been published in prestigious publications such as Spirit of Change Magazine, Wilderness House Literary Review, Muddy River Poetry Review, Litterateur Redefining World anthologies out of India, Poets Reading the News, the Cornell University Press anthology Class Lives: Stories from Our Economic Divide, Boston Area Small Press and Poetry Scene among others…Visit him at: http://www.authorsden.com/jacquesfleury.–
Jacques Fleury’s book You Are Enough: The Journey Towards Understanding Your Authentic Self
Zisis Papaioanou is an actor and children’s literature author who manages to bridge two worlds: acting and children’s books. He has appeared in theater, television, and cinema, while at the same time, through his books, he conveys knowledge, imagination, and values to children. His participation in the new film *The Carpenter’s Son*, starring alongside Nicolas Cage, as well as his books such as *Vasiliki, the Magical Echo of Epidaurus* and *Aristotle’s Walk*, highlight the breadth and creativity of his career.
What follows is a discussion that sheds light both on his artistic side and on the man behind the works.
—
**Tell us a few words about your role as a leper healed by Jesus in the new film *The Carpenter’s Son*, where Nicolas Cage also stars. Did this experience strengthen your faith?**
I wouldn’t say it strengthened it because I come from beautiful Meteora — I am from Kalabaka — with the most wonderful experiences I have had. My faith in the Church has saved me during this difficult period. I also taught for years and for 15 years I was an altar boy alongside a wonderful monk, Father Chrysostomos, from whom I learned to have the fitting faith and inner peace in daily life. Everyone experiences faith differently.
The film *The Carpenter’s Son*, directed by Nathan Lotfy — when I received the proposal from Los Angeles to participate — excited me, especially the idea of acting in a new film about the childhood years of Jesus. My role was the Leper whom Jesus healed, because wherever He passed and touched, He healed people. I knew the story through scripture, but it is even more fascinating to live it through acting. I was among wonderful people with passion and love for cinema. See you in theaters in the coming months.
—
**Among your children’s books, *Vasiliki, the Magical Echo of Epidaurus* stands out. What does sound mean to you, and what does Epidaurus mean to you personally?**
Yes, indeed *Vasiliki, the Magical Echo of Epidaurus* has traveled widely, has been read a lot, and I am deeply grateful to my readers. I thank them from the bottom of my heart. It has made its journey, and years later it continues to travel. It is my pride. I believed in it, and I was vindicated — I feel proud.
The echo is music, sound, journey, feeling, and discovery. For me, as an actor, Epidaurus embodies all these elements. At this point, I would like to thank my publisher, **Michalis Sideris Publications**, for the beautiful journey of my heroine Vasiliki.
—
**In your book *Aristotle’s Walk*, you introduce children to the great philosopher. How relevant is Aristotle today, and what have you personally discovered through this “walk”?**
This particular book is from **Kaktos Publications**, titled *Aristotle’s Walk*. It has a special feature: you can also listen to it with one click via the QR code on its first page.
Aristotle always touched me — his method — and I thought it right to pass it on to children. To your question whether Aristotle is relevant today: I will answer, he is astonishingly relevant in 2025, despite the fact that his works were written thousands of years ago. From ethics and politics to logic and his peripatetic method.
I will mention Aristotle’s view of virtue: he said virtue lies somewhere in the middle. Balance is important for our times in 2025. Personally, I discovered balance in all aspects of my life. It helps — it is something like a psychologist. I encourage you to discover Aristotle; he will help you.
—
**Where do you draw inspiration for writing your wonderful children’s books?**
It depends on what I want to convey to children through my books. I discuss it with my publishers, and that’s how I proceed. It is something that comes naturally — I don’t force it.
—
**Which of your children’s books is your favorite, and why?**
I don’t have one in particular. All my books are like my children. I treat them as such. They are my creations — I have given them flesh and bones to travel.
—
**You have embodied many roles in theater, television, and cinema. Which role do you single out and what did it leave you with?**
In the film *Eftychia*, I played the role of the fiancé. We had an amazing cast of actors, and I feel nostalgic about those days under the Acropolis. The director, Mr. Angelos Frantzis, played an important part — a director who masterfully puts you in the atmosphere of the era so you can perform.
—
**If you had to choose, what do you prefer more: acting or writing?**
Both are parts of my life. These are what I studied, these are what I do. And it is a blessing to do what you love. Life is short.
—
**Although I first saw you on television, I got to know you better through my friend and collaborator Eva Petropoulou-Lianou, who suggested I interview you. What is Eva Petropoulou-Lianou to you?**
Ah, this woman… for me, personally, she is **WOMAN**. To be more specific, there are women all over the world, but in Greece lives the goddess Eva Lianou Petropoulou. She is the one who supported me in the hardest time of my life.
It is important when you have suffered something to have someone for psychological support. Being orphaned and alone, I had Eva, who helped me significantly to move forward and see things with a freer and clearer perspective.
—
**Do you believe theater can be an important educational tool for children today?**
Of course! That’s why there is Theater Pedagogy and theatrical play for minors and beyond. I have taught for many years in the past, and it was a wonderful journey I will never forget. I hope I can take it up again from where I left it.
There are thousands of exercises in rhythm, orientation, communication, self-respect, respecting others, discovering another world and the real one. Exercises that help your inner self and those around you. Very important.
—
**How would you like to be remembered by your young readers and audiences?**
With a smile. That’s what I would love.
—
**What are your next steps, both as an actor and as a writer?**
I am currently auditioning for three television commercials in France. In a few days, I expect the results. At the same time, I have started writing a theatrical monologue based on a true story I personally experienced, and I would like to put it on paper — and hopefully bring it to the stage.
It deals with the new reality of crime in the center of Athens. Recently, I survived an attack — but it left me with a “why” about a State that does not care for Greek citizens. I consider it a shame that we lack rights while others have them. This is not racist — racism lies within **us**.
In my opinion, we must return to being human as we once were.
At this point, I would like to make an appeal to the Greek State: please create campaigns for humanity. It is not shameful to call 100 (the police emergency number) if you see someone bleeding in the street. Call 100, indicate the location, and leave — but call. Don’t pass by in fear. It is not shameful to call 100. It is help — because yesterday it was **me**, tomorrow it may be **you**.
Lily Swarn is a very sensitive person and through her poetry we can feel, not only read her poems. She is giving us a morning breeze that can follow our sentence in our quotidian life.
I discovered reading her poetry that verses have colours and perfumes like the flowers and this book is a must to read and even go to all libraries.
Artificial Intelligence: Africa, Asia, and the New Race for the Future
From Nairobi to Tashkent, from Silicon Valley to Beijing, artificial intelligence is rewriting the rules of our world. It promises faster growth, smarter healthcare, and better education, yet also brings fears of job losses, fake news, and even global insecurity. For developing regions like Africa and Central Asia, the stakes are higher than ever: will AI be a bridge to progress or a trap of dependence?
The twenty-first century is often called the century of information. But perhaps it would be more accurate to call it the century of intelligence—both natural and artificial. Only a decade ago, artificial intelligence was a topic reserved for scientists, engineers, and philosophers. Today, it is discussed in the streets of Nairobi, in the classrooms of Tashkent, in the boardrooms of multinational corporations, and even in the corridors of political power.
Artificial intelligence—commonly shortened to AI—has emerged as the single most transformative force of our time. It is not just a new tool; it is a new paradigm. Much like electricity in the 19th century or the internet at the turn of the millennium, AI is reshaping every aspect of life: how we learn, how we work, how we communicate, and even how we dream about the future.
Yet while the opportunities are dazzling, the challenges are equally daunting. For Africa and Asia—continents rich in culture, diversity, and ambition but also facing issues of inequality and underdevelopment—AI is not a distant luxury. It is an urgent necessity. It can either accelerate their development or deepen existing divides.
Artificial intelligence, at its core, is the ability of machines to perform tasks that normally require human intelligence. This includes understanding language, recognizing images, making decisions, and even creating new content. But while the definition is simple, the implications are complex.
Take education, for example. Across the world, classrooms are often overcrowded, teachers are overwhelmed, and students struggle to keep up. AI offers a way out. With adaptive learning platforms, students can now receive personalized lessons that adjust to their speed and style. A student in a rural Kenyan village who has never met a foreign language teacher can now practice English or French with an AI tutor. A child in Uzbekistan can learn mathematics not only from textbooks but from interactive programs that respond to their mistakes and guide them step by step.
The impact of AI in medicine is equally revolutionary. According to the World Health Organization, sub-Saharan Africa carries 24% of the global disease burden but has only 3% of the world’s health workers. This imbalance has cost millions of lives. AI can help bridge the gap. Algorithms trained on thousands of medical images can detect diseases like tuberculosis, cancer, and malaria faster and more accurately than the average doctor. Virtual health assistants can guide patients in their own languages, reminding them to take medication or advising when to seek hospital care.
In Uzbekistan, experiments with AI in healthcare are already underway. Startups are developing systems to digitize patient records and predict outbreaks of diseases in rural areas. In Africa, countries like Rwanda and Nigeria are testing AI-powered drones that deliver blood and medicines to remote villages. These are not just innovations—they are lifelines.
Business, too, has felt the AI wave. A recent McKinsey report estimated that AI could add up to $13 trillion to the global economy by 2030. That figure is not just abstract economics; it represents jobs, growth, and opportunity. In Kenya, fintech startups use AI to analyze mobile money transactions and offer microloans to people who lack access to traditional banks. In Uzbekistan, agricultural firms use AI to forecast crop yields, optimize irrigation, and reduce waste. The digital economy is no longer a dream of the future—it is the reality of today.
Even in our personal lives, AI is quietly omnipresent. The voice that greets you when you ask your phone for directions, the recommendations you receive on YouTube or Netflix, the automatic editing of your photographs—all are powered by AI. Sometimes we forget that what feels like magic is actually advanced mathematics working behind the scenes.
But for every promise, there is a peril. The first fear many express is unemployment. Machines that learn and adapt can replace humans in countless professions. Bank clerks are being replaced by apps, journalists by AI-generated articles, and factory workers by robots. Oxford University researchers once predicted that nearly half of all jobs in the United States are at risk of automation. If this is true for the world’s largest economy, what does it mean for developing countries?
Consider Africa, where over 60% of the population is under the age of 25. Each year, millions enter the job market hoping for opportunities that are already scarce. If AI eliminates traditional roles faster than new ones are created, frustration could grow into social unrest. The same risk applies to Central Asia, where governments are working to modernize economies but still face challenges in creating high-quality jobs.
Another danger is the spread of misinformation. AI can create what are known as “deepfakes”—videos or images so realistic that they are almost impossible to distinguish from reality. Imagine a fake video of a president declaring war, or a manipulated audio clip of a religious leader inciting violence. In societies where information spreads faster than fact-checking can catch up, such tools can destabilize entire nations. Already, misinformation campaigns fueled by AI-generated content have influenced elections in different parts of the world.
Ethical dilemmas add another layer of complexity. AI systems learn from data, and data often reflects human bias. If historical hiring data shows that women were less likely to be promoted, an AI system trained on that data might “learn” to favor men in job applications. If health records underrepresent rural communities, AI-driven medical tools might serve urban populations better. In short, without careful oversight, AI could reinforce inequalities rather than reduce them.
And then there is the question of security. Hackers can weaponize AI to launch cyberattacks more sophisticated than anything we have seen before. Imagine AI-powered malware that learns from every failed attempt until it finds a way into critical infrastructure—banks, hospitals, or even national power grids. Some scientists warn that uncontrolled AI development could be as dangerous as the invention of nuclear weapons. Elon Musk, one of the most prominent voices in technology, has repeatedly warned that AI poses an “existential risk” if left unchecked.
Artificial intelligence did not emerge overnight. Its roots can be traced back to the mid-twentieth century, when British mathematician Alan Turing posed a provocative question: “Can machines think?” His ideas laid the foundation for computer science. In the decades that followed, AI passed through cycles of hype and disappointment. Early programs could play chess or solve simple problems, but they lacked the power and flexibility of human reasoning.
The explosion of data and the rise of powerful computing in the 21st century changed everything. Machine learning—teaching computers to learn from examples rather than follow fixed instructions—unleashed unprecedented possibilities. The launch of systems like ChatGPT, capable of producing human-like conversations and creative texts, stunned the world. Suddenly, the dream of intelligent machines was no longer science fiction.
Yet history teaches us that every revolution carries two faces. The industrial revolution of the 19th century created wealth but also inequality. The internet brought connectivity but also cybercrime. AI is no different. “Technology is neither good nor bad; it is only a mirror of how humanity uses it,” says Dr. Amina Mwangi, a Nairobi-based technology ethicist. Her words remind us that responsibility lies not in the machines, but in ourselves.
For Africa, the stakes are enormous. With a population projected to reach 2.5 billion by 2050, the continent cannot rely on traditional models of growth. AI offers a shortcut—a way to leapfrog stages of industrialization and jump directly into the knowledge economy. Imagine AI predicting droughts months in advance, allowing farmers to prepare. Imagine automated translation tools connecting Africa’s 2,000 languages, fostering unity and communication.
Some of this is already happening. In Ghana, AI is being used to analyze satellite imagery and detect illegal mining. In Kenya, farmers receive SMS messages generated by AI systems that forecast rainfall and recommend when to plant seeds. In South Africa, AI-powered platforms are helping students prepare for exams by providing personalized practice questions.
Uzbekistan, too, is entering the AI race. The government has launched a National Artificial Intelligence Strategy aimed at integrating AI into sectors like education, agriculture, and public administration. In Tashkent, universities are opening AI departments, training a new generation of programmers. Startups are developing chatbots for e-government services, helping citizens access information without standing in long queues.
But there is a catch. Both Africa and Central Asia face the challenge of digital inequality. Internet penetration is uneven, electricity can be unreliable in rural areas, and the cost of devices remains high for many families. “If AI only serves those who are already privileged, then it will widen the gap between rich and poor,” warns Professor Rustam Karimov, a technology researcher in Uzbekistan. His concern echoes across both continents: how can AI be made inclusive?
The solution lies partly in education. To benefit from AI, societies must cultivate digital literacy. It is not enough to own a smartphone; citizens must know how to use technology critically, how to question what they see, and how to protect their privacy. Initiatives in Kenya and Uzbekistan are starting to introduce coding classes in schools, hoping to prepare children for a future where digital skills are as essential as reading and writing.
At the same time, governments must craft wise policies. Regulation is a double-edged sword: too much, and innovation suffocates; too little, and chaos reigns. The European Union has already begun drafting laws to regulate AI. But for Africa and Asia, the challenge is different. They must strike a balance between attracting investment and protecting citizens. Transparency, accountability, and public participation will be crucial.
Beyond politics and economics lies a deeper question: what does AI mean for our humanity? Machines can imitate human conversation, paint pictures, and even compose music. But can they truly create? Can they feel joy, sorrow, or love? Most experts agree they cannot. Creativity, at least in its deepest form, remains a uniquely human gift. AI can assist, but it cannot replace the spirit behind a song or the emotion in a poem.
This tension between human and machine is not new. When photography was invented, some feared it would kill painting. When cinema appeared, many predicted the death of theater. Yet both art forms survived, adapting and flourishing. Perhaps AI will follow the same pattern—not as a destroyer, but as a transformer.
There is also a spiritual dimension. In many African and Central Asian cultures, community, empathy, and respect for tradition are central values. These are things no machine can replicate. “AI may teach us efficiency, but it cannot teach us compassion,” says Reverend Samuel Njoroge, a pastor in Nairobi. His words highlight an important truth: technology must serve people, not replace their humanity.
For all its risks, AI also brings hope. In countries burdened by corruption, AI can increase transparency by tracking government spending. In regions suffering from climate change, AI can forecast natural disasters and save lives. In economies struggling to diversify, AI can create entirely new industries.
The challenge, then, is not whether to embrace AI, but how. Should it be left to the free market, where profit dominates? Or should governments step in to ensure fairness? Should international organizations like the United Nations play a role? These are questions without easy answers.
But one thing is certain: the race for AI dominance is already underway. The United States and China are investing billions, competing to control the future. Europe seeks to carve its own path with strict regulations. For Africa and Asia, the choice is clear: either join the race or be left behind. The outcome will shape not just economies, but cultures and identities.
Yet, embracing AI is not merely about technology—it is about choices. Humanity is faced with a decision that will define generations to come. Will we use AI to amplify inequality or to expand opportunity? Will we allow machines to dominate creativity, or will we use them to unlock our own potential?
In Africa, young entrepreneurs are already experimenting. In Lagos, a tech startup uses AI to predict urban traffic, reducing commute times and pollution. In Kenya, AI-driven platforms provide mental health support to youth who would otherwise never speak to a counselor. Across the continent, universities are partnering with tech companies to provide hands-on AI training, ensuring that the next generation of leaders can harness technology for social good.
Uzbekistan’s approach is similarly forward-looking. In Tashkent and Samarkand, AI programs help preserve cultural heritage by digitizing manuscripts and creating interactive museum experiences. Local startups are developing chatbots that respond in Uzbek, Russian, and English, breaking down language barriers. Even small farmers benefit: AI tools suggest optimal planting times and predict water needs, helping secure food supplies in an era of climate uncertainty.
Experts emphasize that collaboration is key. Dr. Amina Mwangi in Nairobi notes, “Africa does not need to copy Silicon Valley—it needs to learn from it, adapt it, and apply it locally.” Similarly, Professor Rustam Karimov in Tashkent stresses that Central Asia must balance innovation with cultural and ethical considerations. By sharing knowledge and experience, emerging regions can leapfrog older technologies and create unique solutions that address local challenges. But we must not overlook the human dimension. AI can assist, inform, and analyze, yet it cannot replace empathy, morality, or wisdom. The power of AI is amplified or diminished depending on the humans who control it. Teachers, doctors, leaders, and citizens are all stakeholders in shaping this new world. Their decisions will determine whether AI becomes a tool of liberation or a vector of control.
Consider the words of Reverend Samuel Njoroge in Nairobi: “AI may increase efficiency, but it cannot teach us compassion.” This reminds us that as much as we celebrate technology, the essence of progress lies in human values. Efficiency alone does not create meaningful lives; opportunity alone does not cultivate wisdom.
Global cooperation is essential. AI knows no borders. Its impacts ripple across continents instantly. Developing countries must be included in global discussions on ethics, regulation, and best practices. International institutions, civil society, and the private sector must work together to ensure that AI serves humanity universally, not selectively.
The final question is not whether AI will change the world—it already has. The pressing challenge is whether humanity can guide this change responsibly. For Africa, Central Asia, and the rest of the globe, this is not a distant philosophical problem—it is a practical, urgent task. The choices made today will shape economies, education systems, healthcare, and social cohesion for decades to come.
In conclusion, artificial intelligence is neither inherently good nor inherently evil. It is a mirror reflecting the intentions and values of those who wield it. In the hands of responsible, ethical, and visionary leaders, AI can accelerate progress, enhance human creativity, and save lives. In the hands of the reckless or short-sighted, it can deepen inequality, manipulate truth, and create new risks.The responsibility lies with all of us. Scientists, policymakers, educators, entrepreneurs, and citizens must work together. They must ensure that AI serves humanity, preserves our values, and empowers future generations. In the partnership between humans and machines, humans must remain the guides, the creators, and the moral compass. As Africa and Central Asia embrace AI, they are not simply adopting technology—they are shaping the future. Their choices, innovations, and ethical decisions will set a precedent for the rest of the world. The race is not about who creates the smartest machine; it is about who uses intelligence—artificial and human—to build a fairer, wiser, and more compassionate world.
Artificial intelligence, in its essence, is a test of humanity. It challenges us to rise to the occasion, to harness knowledge responsibly, and to act with wisdom and empathy. Those who pass the test will not only survive—they will thrive. Those who ignore it risk leaving future generations with a world that is technologically advanced but morally impoverished. The time to act is now. Africa and Central Asia stand at the crossroads of opportunity and responsibility. By embracing AI thoughtfully, they can leap into a future where technology amplifies human potential rather than diminishes it. This is the moment to ensure that intelligence—both artificial and human—serves the highest purpose: the well-being, growth, and dignity of all people.
Nilufar Mo`ydinova was born in Qoshtepa district, Fergana region, Republic of Uzbekistan. She graduated from Uzbekistan State World Languages University. Currently, she works as a Manager at “Fair Print” Typography Service. Her articles have been published in the “Bekajon” and “Kenya Times” newspapers. She is also a holder of international certificates.
Our guest today is— a prominent representative of contemporary Azerbaijani poetry, a poet and publicist whose works are renowned in the Turkish world, often centered on themes of Turkism, national identity, and freedom; recipient of the Mahmud al- Kashgari Medal, laureate of the Gold Prize at the International Poetry Festival of the Turkish World, and honorary professor at the International Academy of Turkish Studies, Rustam Bekhrudi.
— In your poems, one feels the “suffering of the nation’s soul” and the breath of history. How does a poet’s heart reflect the pain of the homeland?
— In my poems, the people’s pain is not just words—it is breath. The wound of the homeland beats in the poet’s heart like blood; in every verse, there is a trace of the nation’s tears. That pain resonates within me like music—it is both melody and cry.
— You have touched many hearts with your work. Yet, have you ever faced injustice or denial along this path?
— Injustice has been my companion. Whoever speaks the truth will see a wall before them. I have seen it too. Yet I have not feared being denied—because the truth finds its way to hearts, and walls crumble one day.
— In terms of life and creative progress, what does “patience” mean to you?
— Patience for me is a silent cry. Patience is the silence that holds rebellion within. Without that silence, words would hold no power.
— What tendencies in contemporary Turkish literature both delight and worry you?
— What delights me is the search for identity and return to roots in contemporary Turkish literature. What worries me is vulgarity and soullessness. When literature becomes a marketplace, the poet loses their spirit.
— What does the phrase “literature is the heart of society” mean to you?
— “Literature is the heart of society” means that wherever the people’s blood flows, the poet’s words must flow there too. If there is no literature, the heart of society has stopped.
— In the context of national identity, the spirit of the people, and Turkish unity, how can literature spiritually unite Turkic-speaking peoples?
— Literature can unite Turkic-speaking peoples through God’s same breath, through the power of language, through the power of the spirit. For the great unity of the Turks will not be forged by the sword, but by words.
— Your poems are letters not only to the past but also to the future. For what future do you write?
— I write my poems for a future generation that will be free and never forget its identity. So that the Turkish children of the future may find their roots within my verses.
— In your view, is poetry the expression of pain, or a means to overcome it?
Answer: — Poetry is giving voice to pain, but in such a way that the one who shares it feels relief.
Poetry is both pain and remedy.
— In Sufism, the stage of “annihilation” (fana) leads to “eternal existence” (baqa). As a poet, how have you experienced this spiritual stage?
— For me, “fana” is to turn away from this world; “baqa” is to exist through words. A poet dies many times and is born many times in life. In each of my poems, I both disappear a little and exist a little.
— What is the form of resilience? Which harsh days of your life shaped you into the person you are today, Rustam Bekhrudi?
— Resilience is standing up even after being broken. The harsh days of my life—imprisonment, persecution—did not break me; instead, they nurtured the poet within me.
— In your opinion, what new awakenings does the Turkish world need today?
— The Turkish world needs a new awakening—to return to its roots, to protect its language, history, and culture, and carry them forward. Without this awakening, a nation will lose itself.
— Sometimes a poet challenges their heart to the hearts of others. How do inspiration and creative suffering influence each other in you?
— Inspiration is God’s breath for me. Yet, when that breath comes, suffering also rises within my heart. Creative suffering and inspiration complete one another—without one, the other cannot exist.
— Among the images you create—“Soullessness,” “Tear,” “Wound,” “Memory”—which have you
lived most fully?
— I have lived most in the “Wound.” Because wounds do not heal; they bleed throughout a poet’s life. “Memory” and “Tear” are there too, but “Wound” has defined me most.
— The word “nation” in your mind signifies not only love for the homeland, but also memory, suffering, and honor.
How do you think young people perceive this feeling today?
— For me, “nation” is memory before land. Some young people today understand the nation only through flags and anthems. But a nation is suffering, blood memory, a burden of honor.
To grasp this depth, one needs words, one needs literature.
— What dreams occupy your mind currently?
What are you engaged in?
— From the window of the “Acı Badem” hospital, I watch plane trees whose leaves have just begun to turn in pain… People are like trees! There is no place to run, no refuge here… I once said: “Man is born alone, lives alone, and dies alone.” Now, what is meant to happen, happens! I was born one autumn morning when wolves howled; when the wolves arrive, everything will end! God had given me a mission—to light the path from Turkish lands to Mount God, to read the poems of nameless heroes along that road, to convey the light of the “Golden Apple”! Have I succeeded? I do not know! Such is the life I have lived!
Awake, my soul, why dream so deep?
Another dawn may never keep.
A call resounds from God’s high height—
Rise, let us seek the “Red Apple’s” light!
Jakhongir Nomozov is a young poet and journalist from Uzbekistan. He is also a Member of the Union of Journalists of Azerbaijan and the World Young Turkic Writers Union.
INTEGRATING DIGITAL TECHNOLOGIES INTO SCHOOL: GAME TOOLS. EDUCATION-BASED LEARNING AND INNOVATION
ANNOTATION.
This article analyzes the role of digital technologies in the preschool education system, in particular, the possibilities of increasing the effectiveness of lessons through interactive tablets, VR technologies, and game programs for children. It also discusses the relevance of the game-based learning methodology today and its impact on the educational process.
In recent years, the use of digital technologies in education has been developing rapidly. This process is also reflected in the preschool education system. After all, today’s children are representatives of the digital generation, and they are introduced to information technologies from an early age. Therefore, the use of technologies such as interactive whiteboards, tablets, and virtual reality (VR) in classes not only increases the effectiveness of education, but also increases children’s interest in learning.
MAIN PART.
Preschool educational institutions – in the formation of a child’s personality
is an important stage. Therefore, it is important to give children innovative thinking skills from an early age through the use of modern educational technologies. With the help of interactive tools, educational processes are organized in a more lively, interesting and memorable way. In this process, interactive boards allow educators to conduct lessons visually using various pictures, animations, and videos, in addition to simple explanations. Tablets allow for an individual approach to working with children. During the learning process, each child is given separate tasks, and their results can be monitored in real time. Virtual reality technologies can take children on a journey into the world of imagination. A preschooler can “fly into space” or dive to the bottom of the ocean using VR glasses. This not only increases interest, but also consolidates knowledge based on a clear imagination.
The fact that children learn through play has been proven many times by psychologists. Therefore, through game programs and applications, skills such as mathematics, language learning, and logical thinking are effectively formed. Special mobile games for learning English, interactive programs for introducing numbers give effective results.
Despite the fact that the use of these methods has yielded high results in improving the quality of education, there are still unresolved problems in the implementation of digital technologies today: these include the lack of technical equipment, the lack of teachers’ ability to use technologies, and the lack of
low skills or parents’ concerns about children spending too much time in front of gadgets. The solution to these problems is to strengthen the technical base in institutions, train teachers in regular professional development courses, work in partnership with parents, and limit the time spent using technology. CONCLUSION.
In today’s rapidly developing era, the effective integration of digital technologies into the preschool education system during the lesson is a must. Interactive whiteboards, tablets, VR technologies and game-based learning methods increase children’s interest in learning. Also, the rational use of digital tools allows educators to more conveniently manage the pedagogical process, regularly monitor children’s development and strengthen effective cooperation with parents. However, when using digital technologies, it is important to take into account the age characteristics of the child and ensure information security.
The introduction of digital technologies in preschool education is a key requirement of modern education, which creates a solid foundation for the formation of 21st century skills in children and the upbringing of a competitive and intellectually mature generation. Therefore, today it is necessary to widely use these tools in the modernization of the education system.
References:
1. Strategy of the President of the Republic of Uzbekistan “Digital Uzbekistan 2030”.
2. Data from the Ministry of Preschool and School Education of the Republic of Uzbekistan (2021).
3. Prensky, M. (2001). Digital Natives, Digital Immigrants. One the Hoziron.
4. Gee, J.P.(2007). What Video Games Have to Teach Us About Learning and Literacy.
Abdirashidova Ozoda was born in Chiraqchi district of Kashkadarya region and studied at the Pedagogical Faculty of Karshi State University, majoring in Preschool Education. She’s an ambassador and member of international organizations and the holder of international certificates.
