Essay from Abigail George

Here in this courtyard with its garden chairs, washing line, grass shooting feebly out of the ground, a patio for the semi-productive crazies, there is a line beaming through all the hospitalised residents. Outside I can feel the wind move through me. In the impression of the wisps of it touching my hair, the nape of my neck, I can feel the design of a dream, the architecture of a foundation. If I write about this foundation and how much it hurts as it locks its bipolar self into place, it will nourish the sum parts of me, the portions of my estranged soul from my spirit, missing history, perhaps I won’t be a case study for long, under observation, aware of a feeling of futility, sadness, pent up rage and frustration. There I was, Jean, the ice queen, eyes glittering picking a name for the frustration. It took a miracle to get me here and now all I want is to get out of this place, escape this effortless order and routine, the nurse in their flash of white, this gated community.

If I write about what hurts me the most as an experiment perhaps that will assuage some of the pain I feel. The way of pain is cruel and bitter. It has an unstable core. Insecure and conscious of the darker voids within me can burn the edge off any kind of natural high I feel. Most of those highs were to be found in the pool next to the mansion, (the grounds of the hospital were extensive). I imagined my life as a fish stroke for stroke swimming next to the pale ghost of a bone-thin girl. It would suit me well to have gills, fins, webbed feet, swimming with a school. If that happened, nothing would be able to touch me, if only officially I could be more educated, smarter and funnier, if only there was something more elemental about this day, I would feel more real, suited up as a human being. Even the lifeless page is not so lifeless after all–cool and blue to the touch of a pen’s scraping. Even though I knew deep down that all of that cigarette smoke was bad for me, it made me feel like jazz was flowing through me and all that would seem to spirit itself, spirit me to some far off eternal paradise where life and living seemed more peaceful and ordered.

Carrying illness inside of me for the longest time, exploring the tiger balm of recovery like the way I read, poised, sometimes numb to the perfect order that other women would call routine and which female writers would chronicle. The emotional, sensitivity, the intimacy drawn in the fiction of those writers would always be dramatic, children in the background placing their footsteps obediently where their mother would tell them, husbands hovering, husbands drinking over the weekend, hiding their bloodshot eyes, the smell of beer in the air while a wife would scream blue murder in return to hisses, punching the air with curses. I was always mindful of expectation of the collective experimental flooding my brain, exploring that dry, unknown field, walking across it already as a condemned girl-woman with the impulse of flight, ready at the turn of a switch across the beating abstract metaphor of it. The pulse of the field glimmering like waves of heat, dust rising, being kicked up by my heels in this a field of dreams.

There was the stone voice.

All that time away from it I thought it had gathered dust, was of no more use to me but now released, after I aimed for it in my cells I discovered it belonged to me more than ever, my head, a head that was a fragile mess. Still, it had a centre albeit that it was an overworked one. The voice itself had intelligence. While inside of me it felt like a stone washed by tides, waves constructed to dance and whirl, stone set to the rhythm in a river.

I was a child breathing in the positive air of that divine realm, breaking the myths that it carried. What is the voice like of children, who write, create and why is it that what they write and create is just so striking? Where does it come from, that stone voice? Does it come from the infinite space, a sense of a kingdom (theirs) that is an intimation of where they are going, where they are going to end up? Until finally when childhood becomes just a remnant, like birds flying high out of reach, out of sight, of mind, where does the fire and rain of inspiration come from next, if not love, the experiences of returning love with that same gift? What condemns a girl-woman if not the force of her vulnerability, her future and present relationships with both males and females? Childhood that did not merge with adulthood and the knowledge of the awakening of death is what finally condemned me.

Physical health figured with strength in my early life. As I grew so did the night. It gave me hell.

The resident evil of that hell soon became in part the sublime. As swiftly as illness descended upon me I took to writing about that life experience. How invasive is the blackness of depression, of tiredness, of doing the most simple of all things, peeling a Granny Smith, of suffering in silence when time does not fly by. Instead it’s a glass case, a sealed box I am encased in with oxygen tanks a-plenty. Quiet all around can haunt, hurt my ears, tears blind me bleeding their salt into the lines of my moon face. They become all things turning, turning tied with a knot to silence. Its nothing is blinding. It begins with a cry for help and you have to wait, for there’s a substance to it at first glance, a faint, small, chain of breakthroughs coming through the fog, a spiritedness, congeniality that was not there before, laughter ringing in the air, mitigating circumstances to explain away, brush away the ill feeling metallic as blood. I was a tiger waiting to jump, leap in thirst. ‘Touched with madness’, there was a perfumed lightness in every step I took there that seemed to smell like flowers.

I was a child who wrote who became a grown woman who wrote.

Language was my summertime, a stolen liqueur chocolate from Daddy’s birthday present to Mummy or to say he was sorry, wrapped in coloured foil bursting with tart sugariness. When I sought closure it, writing delivered that and gave me closure and I found a worthy ally and opponent within her. The onset of a novel season would seem to tilt me sideways, put me off the beaten track and the only way I could revert to normality was if I became conscious of people and animals, dogs and cats in particular, since we had always had them as pets ever since I was a young child. Writing was also a bellyaching affair. It gave me nerve, sleepless nights of tossing and turning where I would find one end of a string of jumbled words scribbled or rather suspended like my daily reality often was and eventually I would give up, quit and lose the end of the string of words at the core of it. I told myself I should become more spiritual than I already was. It would help my writing more if I believed more in community and did more and came out more often into society.

And with the promise of love or a girl-woman’s infatuation came the violent letting go of blissful goals that would always be determined by inexperience, the fall-out of marked expectations. The voice that sustained me was the one from my childhood. The voice that tasted of devil’s smoke, Blake burning bright, flame and moth, a mother’s depression, anguish and rage, all her secret hiding places revealed, a father’s mental illness, friends that I knew in another inner world, a space and lifetime away who were flushed with the imprint of history. It would be live-men, so much more virulent, funny and wise than I could ever be, men who for the better part of their grown lives would be manipulative and keen at the same time to mentor the young, men who were promiscuous in their dealings with the inexperienced opposite sex. They would show me the cause and effect that illness would have on me in later years. They taught me that it would be my safety net. Even if they didn’t know it at the time, they were offering me the world on a silver platter.

The mystic in me plays at an unfinished game of hangman, noose planted around my neck remembering Mr Smith’s brown shoes, lace-ups under the table where he sat, the master and commander of the class, skin olive and pink from a touch of the sun. Even my father did not wear brown shoes. I imagine his foot in that brown shoe. It must be a well-rested foot for the most part. Not one that has to walk all the time where he has to get to, one that communicates pain and blisters like mine sometimes do. It is a foot that has a sense of the material world and of peaceful belonging. It is a foot that belongs to a body that pilots an educated mind that has experienced both pleasure and privilege at the hands of lesser men and women. He is a man who did not grow up with prejudice. I knew nothing then as I know nothing now of his life outside the school, his ‘England’. I just dreamt of inhabiting the aura around him. As if I could connect with him somehow on a spiritual plane. It was a lesson in love for me, poor Jean, terrified, scared to death of it.

Whenever madness (a wild-haired, locked up in the attic Mrs Rochester), was temporarily conceived in the characters I read about, I relished it. My own life just off of a few years to follow suit, to mirror my father’s life of wards, canteens, sitting on benches waiting for family visits, pills like bees in the hive. The stone voice was still there. My fingers would linger on the spines of books in the library, touch the titles, the names of the authors as if I was leaning against from where they first came from, a tree, as if I was in a forest full of them watching the hours pass by, God’s hand in the air. It would be years before I watched my brother grow into a flock of suits and ties and sharply pointed shoes for work in an office space, my sister growing into another country, swiftly cold and distant, a faraway voice on the end of a telephone line while I floated, or rather pretended to in the bath of now cool water, shivering, dipping my face underwater and smelling of soap. My old life is null and void at the worst of times. I have to reach formidably for health.

Worst being the prickling loneliness, the loose pain I have internalised killing me, carving flashes of a covenant between despair, mania and the highs of euphoria until I am still, still like black pine branches after they have mourned a passing season, still like my skull. It is not natural for human beings to be truthful, it feels more natural for them to be swayed by what they and their heart wants to hear. The stone in my voice is old, ancient. It is the voice of children and women, female philosophers who have passed on, their blood and bone in the vision of their thinking for the world to see. This stone is made up of a supply of part ingenious mortal thinking and the other part, forest, forest that will never feel the need to commit itself to suicide or evaluation because although a tree is a living thing, it does not have a mind-set that is programmed to be introspective, to talk, walk, observe, describe and contemplate. The forest that I find myself in, in that other dimension is where magic races through me when I touch a spine of a book, run my fingertips across the letters of the name of the writer.

I am a newer version of me with two sides. If the mania makes me seem vivacious and spirited, the depression masks that. The life I live now is a life where I went from being hospitalised for depression, the terror of sadness forming patterns in a pensive mechanism. Slowly I became used to hospitals, wards, psychiatrists and therapists. My life from my twenties to my early thirties is one where I had no control, no say except to listen to the doctors and the treatment they prescribed. The first time I realised I was different was when I met the other women in my room at the hospital. Four beds to a room. My new life became one where I would lie on the grass with the other girls from the other wards, usually younger than me, shorter, who bodies seemed fused to play hockey, swim in galas and play tennis. Bone-thin girls who were hospitalised for eating disorders, who came out homes where there was abuse, the physical kind aimed at their mothers and usually the emotional scarring would not escape them. All of us would stretch out in the afternoon sun bathing in its light, trying hard not to stare into the brightness up at the chameleon sky.

When I came home-home I was always hungry and would escape into the kitchen to dazzle myself, preparing meals my mother would not touch.

‘It’s too spicy. The curry was too hot. Is there salt in here?’

After my bath in the evenings I would write on the steamed up bathroom mirror love letters. The skin of where my fingerprints would come from wrinkled. The weight of water would meet me in dreams. I would often float on my back when I went to the swimming pool. It made me feel as if my bones were more than lovely; they were immortal in some way. Floating, arms at my sides, a still life in the water I pretended I was dead and in one sense I was. Outside as my life world gathered like confetti or rice, anger built up inside of me, whirling like a nimbus, tasting like a cake that had been too long in the oven, I would drown in that voice that was above all others and Johannesburg, Tara, Hunterscraig, Garden City Clinic, Helen Joseph, Swaziland and Port Elizabeth all would merge and dance so fast until their bodies shifted into blurred figures and I could once again be Jean. Like at the scene of the discovery of minor shock, all I could is do is sigh and wish the trauma away. We are all tenants in this major society. How we live in the end is up to us in the final analysis of it all.

I wondered how maps, swimming pools could serve me in my audacious quest for sanity, hoping that I, Jean would remain intact through everything. There is a lonesome motion in being, playing at numb. Instead I began to see life from God’s point of view and although life is cruel, there’s a majesty that coexists in every emotive curve, in the known and the unknown symmetry of humanity. When I feel tired I rest. When I am full I stop eating and I remember those bone-thin girls that I met when I was 21, with their shiny, rinsed hair, laughing and joking, playing at being half-productive zombies, drinking warm soda and passing it around in the group and the fact that just about everything about them seemed so delicate as if they could break when they fell. Girls who looked as if they could fit in the picture of a magazine, who with one taste of chocolate that passed their lips would throw it up. They were girls with a pink rose in each cheek, pinching inconceivable belly fat, searching for flab. For a while I became one of them.

I was made to understand children, adults and youth with the mind of a child even if they weren’t my own. And discovered that what is right about family is only found in theory. I found a modern unit and sense of family everywhere I journeyed with the onset of maturity. It is only the rain that flickers out of the corner of my eye. I don’t cry. I don’t have the energy for it anymore and its unceremonious intrusion. In seeing things around me I became a saint in motion. Nothing could touch me unless I gave that force or person permission. All I had to do was believe that I was here to follow the light, be an instrument of peace.

Every day at the hospital, walking from room to room in the ward is a day in recovery, it can inspire. You’re free to dream. No one can say anything if you do. The bright lights of the big city can hardly be seen from anywhere on the grounds. I’m shielded by high walls and trees. With illness, you can go from feeling like the most capable human in the world and then when that goes you feel extraordinarily incompetent, the introverted nature of being ill assumes fierce control and you are left retiring and docile, cooling your heels. My bright shouts draw a red line of emotional self-destructive behaviour through me. It doesn’t take much to get me to a plane of being piloted by the life lessons depression leaves me with. There is something of a sweet dream about it. I’ve grown to love to fall into that sleep. It’s a skill.

Sometimes you think the journey of the illness renders you invisible like air in your addiction for the tiny ball of golden light of health. So even if you’re self-conscious of any small mistake you make, it makes you feel beautifully humanoid as if you weren’t constructed by glorious organs, perfect tissue, cells, platelets, blood and bone and the image of genes in a jungle of veins. The doctors would like to think of change from being ill to an undeniable state of physical wellness was instant but I think that happened for the most part only in their dreams. Here, in this nameless, shapeless country, there were scenes of looking out into darkness, badly drawn addiction, the act of alcoholism that had played a role in someone’s life, the life of a family. Sufferers and victims and survivors bonded over a meal, gossip, the chit-chat of small talk. We were all joined together in the pursuit of becoming an out-patient. Of escaping what so easily we had come to think of as a route to follow to reality, normalcy.

I was a discoverer of the fractured known and the terrible force of the unknown. The flow I had to come to grips with clasped battle lines. For the most part I felt like a pin in a pincushion, snow falling and given room to grow spreading itself across the landscape.

The jewel of mental health is to keep your spirits up. You are at the mercy of the honesty of the illness. You’re always curious to succeed even though you’re at your most fragile. Humanity, normality still had the power to seduce. I had not completely abandoned that trail of thought. Hunger and hell became equals. The colour of the day was usually intensely blue (when I felt the depression articulate its nightmarish self), white (when I spent most of the day reading paperbacks, feeling medicated acutely and that it was the  most unnatural feeling that I had ever felt) or red. That was when I couldn’t put my rage, frustration and pack it into words. The only thing I could do was that I had to store it up in reserves. It gave me energy. But that energy was temporary like a fuse that blows or a spark.

When I left the hospital all I wanted to do was read books that doctors had written about depression, that pharmaceutical companies printed in their bright little pamphlets filled with colour and magazine models demonstrating ‘sadness’, ‘family life affected by depression’ and the symptoms. I could tick them all off one by one. In no uncertain terms square-shaped boxes told me for certain I was depressive. I read books on depression in which the detailed, uncompromising text left me reeling and scribbling away with a compelling and affecting urgency. I picked up memoirs or books on the lives of creative people who had suffered just like I had and found myself being reflected back at me in a novel yet disconcerting way.

The bottom of depression usually sinks further and further away into an abyss of nothingness. There is nothing I can do about it except stare into space until my eyes hurt and start to water or close them and wish the spell away. Once I was a city type of person rushing everywhere I needed to go but it soon paled. Poetry never did. And although poets were people whose lives where often not sanguine or bliss I believed in them, worshipped them. I discovered there were walls everywhere. To keep me in, protect me, to keep the death of me out.

I watch my weight constantly as if I’m under surveillance. I pick at my food. Nothing is good for me. I swear I eat in little bites as if it would help me in some way as if there is no dietician watching over my shoulder to tut-tut at the portion size. I don’t keep it down for long. My throat burns as I run water in the sink in the bathroom. Nothing is good enough, filling, delicious and nutritious. I never had a healthy, nourishing relationship with food even when I was a child. As a child, I would never say no to second or third helpings. I devoured the heaps of food on my plate with delight, savouring every crumb. All through high school I was skinny. But the world turned on me. Soon everything began to hurt like the plague.

Why couldn’t all my eccentricities translate itself into something that was not touched by madness? Wherein I could find solace in something reasonable. But there is a powerful triumph in all of this – I can still write. It became my source.

I wished I could shrug off blood, sweat and tears in high heels, with alluring self-confidence in an office space. But that is not me. It would not increase my knowledge of this planet; make me worthy of being in competition with my contemporaries.

It is disheartening feeling, thinking that you are never good enough. Never perfect. It came from a padded childhood and the reward of that had already shown up in my life. Already I had convinced myself I was less than zero – a blurred negative, shallow and vain. Imagine thinking so little of yourself that you thought being self-destructive was redemptive in some way. I cannot shrug off the memory of blood, of devilish ‘cutting’, the target my soul. Something that says, ‘I no longer can take care of me.’ Love and worth is a wasteland to me. They’re difficult for me to imagine. Only the negative, only the shared pain on this planet seems real enough for me.

If I sleep the whole day it is only because I need my rest. If I need silence, it is because I can’t stand the noise, there’s too much of it. If I dream while I sleep, my mouth open, hair unkempt in a parallel dimension of the world I live in, the other one pinpoints from my subconscious what I should be living for.

When the world went black and the sky became hard, wrapped in stone, magic would course through me, my fingertips tingling, promising me a slight reprieve in my bed at home. Trauma felt like thunder and unravelled me in seconds. There is a record of all of this in diaries that I have kept for years. As a child letting go, set loose upon the world and a grown up.

Somewhere in the picture would be my family like a fossil that you would have to dig deep for, have the ‘eye’ for some prehistoric dinosaur bone, just one in a million other fossils, stuck grounded by the dynamic of gravity, one in a million of other families struggling to put food on the table, struggling to survive as a unit. They were never enough for me, with all their itineraries, constraints they placed upon me to ‘behave myself’ because even as a child I felt my bearings were connected to something within me and not to the external. I would find that when I was still, quiet something would shift inside of me hectically like a fish whose very life, the internal was being snuffed out like candlelight by a fisherman’s hands.

I would as an adult begin to search for truth in my writing. I always thought of myself, even as child, separate from other people, other mother’s progeny. Officially I wasn’t educated, I had never followed the right roads, when I found inner harmony, the peace I sorely craved I changed direction and soon became masterful at that. My world was as stable as an elastic band. I had to learn to heal myself as my struggle and my future became more and more certain, roles were locking themselves into place around me and the universe gave me kindred spirits when I found that they were sorely lacking. I was grateful for the ability to search in the pit of the dark fire of difficult melancholy yet it was still inspiring to delve deep into that abyss and come out reaching and formidable. I observed to live, to describe, to journal, to experience, to daydream in my youth and to reach out to others vicariously.

But I knew really, in my heart of hearts that I was not one of them. I could only write, stop time and place in their tracks. It stopped the pathways of nerves of hurt from navigating through me to my oftentimes dark and intense soul. The illness laid bare the material that made up the psyche of the rest of my family, a sister, a brother and a mother. There were questions only answered later in life and I found out that it did hurt me as if the illumined blue pearl of my world was caving in, like I was hitting my head against a brick wall with glitter snowing down all around me, like I didn’t get the fairy-tale ending or like I was just diagnosed with orphan abandonment issues as if I was some case study at a state hospital. Some days bipolar was a monster to tough for me to girl fight it out but it was easy enough for those close to me to notice a change in the air. Any negatives and I would be down, a fussy eater who pushed the food around on her plate wanting, waiting to gorge herself on chips and fizzing soda with a stream of bubbles bursting like ripe pomegranate seeds on my tongue.

I would be evil and cantankerous. I would just be waiting to explode like a volcano at the turn of a switch. Anything would, could set me off, anything that would touch the surface of my world, my equilibrium. There were days when I didn’t like the mirror. When I wrote especially into the early hours of the morning I felt something come alive inside of me, something rather splendid and unbreakable. It came with pangs of love, although I wouldn’t call it a childhood love and from my brain’s pale depression, its ‘crown of thorns’, that wasteland, that wilderness of dying to belong had finally brought me to something greater than myself. All my life I had been the chaser of dreams. There was now urgency; a quest lay in front of me, a novel and almost poetic intensity to my dreams and my goals now. In water, it held me captive. I could feel a current flowing through me with a bright force. Words still had the power to render me speechless. I was determined to work at this, to perhaps make something of my life with it. It had cast a spell over me, my mind and I had found in my imagination a home, a path set in stone and roots.

People stayed away, the family on my father’s side stayed away and the more they stayed away, the more aware I became of how I did not fit into society, the more blurred around the edges ‘normal’ became. No one came to see us; no one came to the house except my brother’s friends who came to see him. They traipsed into our house all hours of the day and night, sneaking beers into his bedroom, walking on tiptoe to the bathroom, up and down the passage, keeping my mum and my dad and me awake in our beds the whole night. They usually left in the early hours of the morning, the same way they came, through the front door, usually a bit unsteady on their feet. I began to dream at all hours.

So darkness opened up full circle. It speaks to me. As I wait upon the world it says that there’s a voyage out there awaiting me. I must write.

Poetry from Soumen Roy

Fading colours 

~~~~~~~~~

Desdemona dies every day 

Among those eyes that gaze at her beauty 

Greeting her for her beauty each time 

Although being beautiful isn’t a crime!

Has Monalisa ever been a subject of suspicion in the hands of da Vinci? 

Where her colours turned pale and faded long ago? 

Even now, she is dying somewhere! 

Unfulfilled, longing for a little bit of poison 

Every time she fails to be loyal,

To be beautiful, the way she is 

Those eyes say it all 

So helpless they seem to be 

Suffering all alone, Wearing a smile 

In the tales of mystery, 

Revealing every time or yet to be…  

The monsoon rhyme

The monsoon rhymes in my heart,

Long abandoned within a barren desert.

Drenching my barren heart full of glee,

There smiles the yellow over the cactus decree.

Of the lonely bird singing forlornly,

Bombarding weapons in the heart of the city,

A cruel nexus nibbling the weak,

Falling out subtle emotions across the Mediterranean Sea.

The day the rain came laughing out bitterly,

Sang the song of Damodar, woefully.

Returns the sonorous in the nest of wobble,

Nestling honey to the beaks that gobble.

There sings Meera the song of verdancy 

Sways the swing amidst the longing trees 

Love so divine continue to flow, boundless and eternally 

Reaping hope with faith and harmony 

Best friends 

~~~~~~~~

Happiness and sorrow

Two friends of mine 

Traveling in opposite sides, 

But with one another .

They are so loyal and lovable with one another 

Just made for each other

Sorrow has never left happiness alone 

Sometimes happiness has doubted it’s intent 

Why does he steps in my hours of glory? 

But he failed to one single question!

What and from where does his glory comes from? 

Smiling gracefully happiness rolled down my cheeks again 

They travelled so far to the distant lands 

Yet untired although they suffered so much 

Fighting the darkness all alone 

Until that spark that came from within 

Where darkness answered everything 

Poetry from Pat Doyne

GAZA’S HUNGER GAMES

If you live in Gaza,

hunger is your meat—

hunger for coexistence, for peace.

A banquet of fruitless craving.

Bombs rain down on hospitals,

on volunteers bringing food,

on those who own no weapons.

Listen. Children are whimpering—

hungry children chew leaves,

children wave arms and legs like sticks.

If you live in Gaza,

hunger is your banquet, day after day.

Empty bellies greet dawn with despair.

Babies die because famished mothers

have no milk. Both are  weeping.

Nations feed Gaza’s people bold words,

a feast of empty promises.

But all that’s real is hunger—

wielded like a broadsword,

cutting down emaciated neighbors.

Powerful men grapple for land

by withholding compassion–

until their own humanity wastes away.

Troops are reduced to stick figures:

us wiping out them.

In Gaza, both predators and prey

are slowly starving.

Starved souls wage war by starving the unwelcome.

If you live in Gaza,

hunger is your last meal.

Dr. Tayron Achury interviews Dr. Alexander Klujev, professor of musicology

Older Central Asian man in a gray coat and suit and tie seated on a bench with a green lawn behind him.

MUSIC AS A WAY OF SELF-REALIZATION: A DIALOGUE WITH PROFESSOR ALEXANDER KLUJEV

Tayron Achury (T.A.). Dear Professor Klujev, you are a well-known philosopher and musician. Your scientific works have been published not only in Russia, but also in the USA, Italy, Spain, Germany, Romania, Greece, the Czech Republic, Turkey, India, China, Pakistan, the UAE, and many countries of the former USSR. You are the author of an original model of the philosophy of music. In this interview, I would like to discuss with you your model of the philosophy of music, as well as your understanding of the connection between music and pedagogy, the role of music in shaping the human experience. 

So, Professor Klujev, the main question is: could you tell us what the essence of your model of the philosophy of music is?

Alexander Klujev (A.K.). Dear Dr. Achury, I consider my model, in general, as the result of the development of Russian philosophy of music. Russian philosophy of music originated approximately in the 15th century and has been constantly evolving. What is the specific understanding of music by Russian philosophers? Russian philosophers interpret music (each, of course, in their own way) as the most perfect means of saving a person. I have summarized the ideas of Russian philosophers about music in my three books: “10 Articles on Russian Philosophy of Music” (published in 2023 in St. Petersburg by the F.M. Dostoevsky Russian Christian Humanitarian Academy), “Russian Philosophy of Music: 2010s and 2020s Articles (Transl. from Russ.)” (published in 2023 in the Czech Republic, in Ostrava, in English by Tuculart Edition & European Institute for Innovation Development) and “Russian Philosophy of Music: Articles of the 2010–2020s” (published in 2024 in Moscow by Progress-Tradition). About my model.

I called my model “The New Synergetic Philosophy of Music”. It has two components: theoretical and practical.

In the theoretical part, the model is based on the combination of two principles: classical (old) synergetics, developed by the German physicist Hermann Haken, and hesychasm, the core of the Orthodox doctrine. In the practical part, it demonstrates how this synthesis can be applied in music. Let me explain.

Classical (old) synergetics, which emerged in the 1970s, is an interdisciplinary field of science that studies the self-organization of systems in the world. It has been established that systems evolve from less organized (ordered, stable, and reliable) to more organized (ordered, stable, etc.).

Hesychasm affirms the unity of the energies of the bodily-mental-spiritual man and the energies of God, which appears as the growth of man’s energies in the sequence: bodily – mental – spiritual. Such growth is carried out as a result of the reading of the Jesus, or the Smart Prayer, by a person.

And the conjugation of classical (old) synergetics and Hesychasm is connected with the fact that in the process of prayer, the Christian Hesychast carries out (and in our days!) communication with all people, humanity. Such communication contributes to the emergence in every layman of a desire for unity with God in the world. This desire is expressed in the bodily, mental, and spiritual activation of the individual in the world, which leads to the development of the world according to the principle of self-organization of systems. In my opinion, the self-organization of systems is represented by the following sequence: nature, society, culture, art, and music. In my view, music is the highest development of the world, which is influenced by human development, and it is also the embodiment of unity.

In practice, the work I offer is based on the realization that music is a powerful means of uniting a person with the Supreme Being, God. I believe that music therapy is the process of bringing a person closer to the Supreme Being through music. I have developed a music therapy technique that I hope will help people ascend to the Supreme Being (I have conducted music therapy workshops using this technique in Russia, the United States, and Finland for eight years).

The model is presented in detail in my monograph “The Sum of Music” (2021), published in Russia, as well as in separate articles published in Russia and abroad.

T.A. You are a teacher. Tell me, can the musical-pedagogical process become a model of the pedagogical process in general, or is it only a special process? And another question: how can the musical-pedagogical process influence the pedagogical process?

A.K. Let’s first define what a pedagogical process is. In my opinion, a pedagogical process is a person’s introduction to the world. This introduction takes place through three sequential actions: sensory contact, knowledge, and practical mastery, which are derived from the sequential manifestation of the three components of human consciousness: feelings, reason, and will. But here’s what’s interesting: these actions make themselves felt in musical pedagogical work in a very distinct way, acting as a succession of musical upbringing, musical education, and musical training (of course, mostly in theory, not in practice, where they are closely intertwined).

Musical upbringing is the development of the ability to experience music as a prerequisite for a proper response to music.

B.M. Teplov writes extensively about musical experience in his famous book “Psychology of Musical Abilities”. According to Teplov, “the specific feature of musical experience is the experience of the sound fabric as an expression of a certain content. This criterion is the main and primary distinguishing feature between ‘musical experience’ and ‘non-musical’ experience of music”.

Musical education is the expansion of musical ideas, predetermining the awareness of music as an original art form. 

B.V. Asafiev made a huge contribution to the improvement of musical education processes. Asafiev proposed a heuristic method in this direction based on the technology of “music observation”. According to the renowned musicologist, “from the analysis of … the properties of (music. – A.K.) and from the installation of provisions that help to understand its “content”, it was possible to conclude that in order to correctly approach (understanding. – A.K.) music … it is necessary not so much to teach it or study it as a scientific discipline, how much is the observation (intelligently organized) of the changes and transformations of the material taking place in it”.

Finally, music training is preparation for working with musical material (especially important in a professional environment).

This work requires the manifestation of musical and creative will. The patterns of this manifestation are discussed by the famous German pianist and teacher K.A. Martinsen. Martinsen refers to the musical-creative will as the sound-creative will (schöpferischer Klangwille) and explains that it is composed of six distinct modes: “Pitch-Wille (Tonwille)”; “Sound-Wille (Klangwille)”; “Line-Wille (Linienwille)”; “Rhythm-Wille (Rhytmuswille)”; “Form-Wille (Gestaltwille)”; and “Forming-Wille (Gestaltungswille)”.

Thus, musical upbringing, education, and training appear to be three consecutive stages (stages) of a person’s introduction to music, but given that music is the perfect embodiment of the world (according to the model of the “New Synergetic Philosophy of Music” proposed by me), it is obvious that introduction to music can be considered as a model of introduction to the world, and therefore, as a universal form of pedagogical activity. I have tried to show this pedagogical potential of music in my article “Musical Upbringing, Education, and Training in Phenomenological Understanding”, published in the journal “Philosophical Sciences” in 2019.

T.A. You have noted the phenomenological focus of your article on music pedagogy. Could you please elaborate on the role that phenomenology plays in the understanding of music? Additionally, I would like to ask you about the significance of a music teacher’s subjective experience in their pedagogical work.

A.K. Yes, of course, the phenomenological approach is crucial for comprehending the principles of music. What is phenomenology? Let me start with the term. The term phenomenon (Greek: φαινόμενον, from φαίνεσθαι – to appear, to be visible, also – to seem) in a general sense means a phenomenon given in sensory contemplation. This term is the basis of the concept of phenomenology, which means the study of phenomena. It was first used by the German philosopher Johann Heinrich Lambert in his work “The New Organon” (1764).

According to Lambert, phenomenology is a theory of appearance (Theorie des Scheinens). Phenomenology helps us “break through the appearance (the blindness of appearance) to the true”. As Lambert writes, the concept of appearance, both in its literal meaning and in its original source, refers to the impressions that perceived things (Dinge) evoke in our senses. This concept applies to all the senses, and since it applies to all the senses, it is only natural that this concept would be used to describe “the impression that each sense provides us with through the perception of objects, such as when we want to say ‘heat’ or ‘sound’ (and so on)”. In other words, phenomenology is a way to understand the essence of a phenomenon. 

In musicology, this involves immersing oneself in the sound layers of music. What are these sound layers? 

Many renowned researchers have written about the sound layers of music, including Karl Dalhaus and Nikolai Hartmann in Germany. The Russian-American scientist Genrikh Orlov devoted a section to this topic in his remarkable book “The Tree of Music”. I have proposed my own approach. What is it? 

First of all, I have noted that for greater accuracy, when discussing the sound layers of music, we should be talking about the sound layers of an individual piece of music. I distinguish three such layers: 

the first layer is defined by rhythm, meter, tempo, timbre, and dynamics; 

the second is determined by intonation; 

the third is recognized by means of mode (key), melody, and harmony.

Further. I believe that the listed sound layers, in the order of their enumeration, are the successive stages of revealing the center of a musical work. In accordance with this, the elements that fix these layers: rhythm, meter, tempo, timbre, dynamics, intonation, mode (key), melody, and harmony, are the successive elements that reveal this center.

As a result, it is the harmony that illuminates the center of a musical composition. (I believe that this “picture” can be found in any music, as the progression of rhythm, meter, tempo, timbre, dynamics, intonation, mode (key), melody, and harmony has always determined the structure of musical compositions.) 

According to my understanding, this center is the Spirit, the Spiritual energy.

Thus, one cannot but agree with the famous Swiss conductor and music phenomenologist Ernest Ansermet that “music was found before the sounds”. And, by the way, Ansermet emphasizes: “the meaning of music… is manifested in every (musical. – A.K.) work”.

I develop my ideas about the sound layers of a musical work in the article: “On the Tetrasphere of the Musical Language”, published in the journal “Bulletin of Musical Science” in 2021.

And about the subjective experience of communicating with music… I am a pianist, graduated from the Leningrad (now it is called St. Petersburg) Conservatory. Gave concerts. I remember at one of my performances, and I played Bach, Beethoven, Mendelssohn, played in some intoxicating me delight: absolutely free – the fingers as if by themselves “flown” over the keyboard (!), I, or rather someone inside me, began to ask questions: what is happening? why are people gathered? where do the sounds fly? and in general: what is music? You see – the living phenomenology of sound…

T.A. Tell me, Professor, does music only represent reality, or does it also shape it? How does music contribute to the construction of human existence? 

A.K. Dear Dr. Achury, what is reality? There is an empirical understanding of it, and there is a mystical understanding… 

You know, in medieval Europe, there was a debate about whether universals were objective substances or, on the contrary, abstractions formed in the process of human cognition. Essentially, this was a debate about what reality is. There were those who argued that general concepts have a real existence and precede individual things and objects, and they were called realists (John Scotus Eriugena, Thomas Aquinas). There were also those who denied the ontological significance of universals, arguing that general concepts do not exist in reality but only in the mind. These were known as nominalists (Roscelin, Ockham). There were also those who took a middle position in this debate, arguing that there is something common in individual objects that can be expressed by a concept. These people were known as conceptualists (Pierre Abelard and Duns Scotus). 

I spent a long time trying to decide which of these three camps I belonged to, but I eventually realized that I was a realist in the medieval sense. The fact is that the realists claimed that general concepts exist in three forms: “before things” in the divine mind, “in things themselves” as their essence or form, and “after things”, that is, in the human mind as a result of abstraction and generalization. For me, general concepts live in things themselves, in individual musical compositions. It is in this sense that I speak of the human discovery of God through music.

Regarding the construction of human existence by music, I will say this. Of course, music builds a blueprint for human existence, moreover, it constantly improves this blueprint, even when a person listens to the same musical creation. This is the movement of man towards God in music. As a person develops, he finds in music an ever–increasing unity with God, which constantly raises him and brings him to a new level – the plane of existence. What does this mean? And this means a change in the temporal parameter of human existence, the movement of a person through time into eternity. 

This process has been reflected in the comments of 20th-century music theorists and practitioners. For example, according to the musicologist K. Dalhaus, who devoted the section “On the Temporal Structure of Music” in his book “Music Theory in the 18th and 19th Centuries” to this topic, music exists “in time”, even though time is irreversible. “Irreversible time” is not present in the immediate musical experience. This “constant”, “homogeneous”, “empty”, “quantum” time, or “world time”, is not consciously perceived or experienced during listening; it remains an “external moment of music”. However, “present” time is a “lived” time in which the past and future are synthesized, while measurable time, with its distinct past and future, remains secondary. This effect is also noted by the composer B.A. Zimmerman. He believes that music has an external time, which can change, – the tempo of a piece of music, and an internal time, which is almost constant, – the experience of the person (listener) of the organizational development of a piece of music. The internal time is more important. As Zimmerman explains his position, “time in a piece of music is organized in two ways: on the one hand, by choosing a specific external measure of time (tempo. – A.K.)… on the other hand, by choosing a specific internal measure of time (experience. – A.K.)… “The ‘inner’ as well as the ‘real’ measures are determined by the inner musical consciousness of time, which acquires a regulatory meaning in this sense”.

T.A. Dear Professor, there are two powerful approaches to music that have developed in Germany: Hegel’s and Nietzsche’s. How do you view these approaches, and which one is closer to your model?

A.K. Dear Dr. Achury, in order to understand Hegel’s and Nietzsche’s approaches to music, it is necessary to first understand the essence of Hegel’s and Nietzsche’s teachings. Let me start with Hegel’s teachings.

As is well known, Hegel’s work that most fully expressed the philosophical system of the great German thinker was the book “Phenomenology of Spirit” (1807). In this work, Hegel focuses on the spiritual, leaving the material and non-spiritual aspects outside the realm of the science of the phenomena of the spirit.

In Hegel’s philosophy, the spirit evolves through three stages: subjective, objective, and absolute.

The Subjective spirit is the soul, the consciousness of an individual.

The Objective spirit is the “spirit of society as a whole”.

The Absolute spirit is the highest manifestation of the spirit, the eternally valid truth.

Thus, the subjective spirit precedes the objective spirit, and the objective spirit, in turn, precedes the absolute spirit.

Interestingly, Hegel did not write anything about music. Hegel’s thoughts on music are presented in his lecture notes, which were collected and published by his student, Heinrich Gustav Goto, under the title “Lectures on Aesthetics” (1835-1838), after the philosopher’s death.

From these materials, it is clear that for Hegel, music is a romantic art that expresses the subjective spirit (the soul of an individual). Hegel notes, “music is the spirit, the soul, that sounds directly to itself and feels satisfied in this listening to itself”. It is evident that Hegel, in the context of his philosophical system, did not highly regard music. This is evidenced, in particular, by the following statement by the thinker: “Musical talent is mostly manifested in early youth, when the mind is still empty and the soul has experienced little, and it can even reach a significant level before the artist has gained any spiritual or life experience. For the same reason, we often encounter significant virtuosity in musical composition and performance alongside a lack of spiritual content and character”.

As for Nietzsche, it is considered to be his main work, in which he outlined the essence of his teaching, the text “Thus spoke Zarathustra” (1885). In this essay, Nietzsche presented his main ideas: “God is Dead”, “Superman”, “The Will to Power”, “Eternal Return”, and others. Nietzsche’s ideal is a strong (or rather, unbridled) personality that destroys socially accepted norms of behavior and morality.

Nietzsche wrote a lot about music, which is understandable: Nietzsche was a composer, a pianist, and, most interestingly, he considered himself a composer. Nietzsche’s works on music are well-known, including “The Birth of Tragedy from the Spirit of Music” (1872, 2nd edition 1886, with the preface “An Attempt at Self-Criticism” and the subtitle “Hellenism and Pessimism”) and “The Wagner Case” (1888). Many vivid opinions about music can be found in Nietzsche’s book “The Will to Power” (which is a collection of Nietzsche’s notes, compiled and edited by his sister, Elisabeth Förster-Nietzsche, and Peter Gast in 1888).

For Nietzsche, music is a wild element that unleashes the energy of self-destruction and self-renewal. Nietzsche associate’s music with the ancient Greek god Dionysus, the god of wine and revelry. According to Nietzsche, contemporary German music, which he believed had a romantic origin (notably, like Hegel, Nietzsche emphasizes the romantic aspect of music), should become Dionysian. Here is how he writes about this in “The Experience of Self-Criticism”: Romantic music must be overcome by Dionysian music: “What kind of music would it be that would no longer be of romantic origin, like German music, but of Dionysian origin?” I will also quote Nietzsche’s statement about music from his work “The Will to Power”: “We dare to be absurd and childish again… in a word, ‘we are musicians’”. 

So, when it comes to music, Hegel emphasizes its spiritual nature (at the level of the subjective spirit), while Nietzsche emphasizes its sensual and bodily nature. You asked which of Hegel’s or Nietzsche’s ideas about music aligns with my philosophy of music.

 I answer: Hegel’s.

T.A. What, in your opinion, is the main problem for music in the 21st century, are we in a period of expansion of musical consciousness or in a crisis of musical consumerism? 

A.K. In my opinion, music has no problems. Music was, is and will be. Music exists forever, even before sounds (remember the statement by E. Anserme, which I cited). About “eternal music” wrote Ferruccio Busoni, Maurice Ravel, Nikolai Metner… It’s not the music that has problems, it’s the person who has lost touch with music. Let me remind you that in the 5th and 4th centuries BC, there was a philosopher named Diogenes of Sinope in Ancient Greece, who would walk around in broad daylight with a lantern, saying, “I’m looking for a person”. Isn’t it time for someone with a hearing aid to walk around different concert venues, saying, “I’m looking for music”? And you know, it seems to me that to look for music is to look for a person in music, so that the intention of Diogenes was very and very prophetic…

Today, as a rule, there is no human being in music, and moreover, he is deliberately removed from it. 

All this began with the work of A. Schoenberg, then it intensified enormously in connection with the organization of the international summer courses of new music in Darmstadt (1946), where many composers began to hone their ways of removing a person from music: P. Boulez, K. Stockhausen, B. Maderna, L. Nono, L. Berio, J. Cage, J. Xenakis, M. Kagel, V. Rome, M. Feldman, B. Fernihow, H. Lahenman, B. Furrer and others. 

Today, the method of removing a person from music proposed by H. Lachenman is particularly popular. What does Lachenman do? Here is a description of one of his works, the Concert for Percussion Air (1968-69): “During the play, the soloist uses an incredible number of instruments, from a glass Japanese gong… to regular timpani and other drums (including a string drum, or “lion’s roar”…), as well as… electric guitars and other instruments. Orchestral musicians at various points (use. – A.K.) … toy frogs, which are played by both brass players and string players in the final bars of the composition. The croaking of the toys at the end may create a nostalgic atmosphere… Whatever the real purpose of these toys, they… provide a wonderful contrast to the other surprising sounds of the final sections of the piece: the brass instruments bubbling with water in their horns, the electric doorbells being operated by a pair of special performers, and so on”. 

In modern Russia, there are many composers who have adopted Lachenman’s approach, including A. Manotskov, O. Raeva, A. Filonenko, B. Filanovsky, S. Nevsky, D. Kurlyandsky, and others. Perhaps the most diligent follower of Lachenman’s instructions is D. Kurlyandsky.

Here, for example, is what Kurlyandsky says about his composition Vacuum pack (Vacuum Packaging), 2015, written for voice, trombone, piano, glockenspiel, violin, and electronics: “At some point, I felt that it wasn’t enough for me to compose just combinations of sounds or even just sounds themselves… On the first page, here’s what happens. The vocalist leans her ear against one of the four glasses in front of her and listens. The glasses (make. – A.K.) noise of different heights (the effect of a seashell). She (repeats. – A.K.) the tone she heard and as if she puts it in another glass – she sings into it. From the exhalation, the glass slightly steams – the condensation later in the play becomes an independent material with which the musicians work. ‘Putting’ the sound in the glass, the singer listens again to another glass, picks up a new sound and carries it on. At the same time, each glass is sounded and put on a separate column…”. 

I have written about all of this in detail in my article “Game of Music: How Long?”, which was published in the materials of an international scientific conference held at the Gnessin Russian Academy of Music in 2020.

As for the second part of your question, how can we describe what is happening in music today: is it an expansion of musical consciousness or a crisis of musical consumerism? I believe that these are two sides of the same process. I would describe this process as the dispersion of musical consciousness. 

Walter Benjamin wrote about the lack of concentration, and hence the triumph of mass (effortless) art, in his essay “The Work of Art in the Age of Its Technical Reproducibility” (1936). More recently, Jean Baudrillard has written extensively about the total commodification of art (and even the racketeering it engages in). In this regard, his collection of articles and interviews, “The Artistic Conspiracy” (1995), has gained significant attention.

T.A. And the last question, dear Professor. Tell me, what do you see as the prospects for the development of music in the coming decades? 

A.K. You know, I formulated this question for myself and tried to answer it almost 30 years ago in my article “On the Directions of Music Development in the 21st Century” (1998). Unfortunately, what I came to in this article remains relevant today. 

I have identified seven directions for the development of music in the 21st century (just as you have identified seven questions for me). 

The first of these, and, as I see it, the most significant, is the emergence of new technical means for creating and performing musical compositions based on the further development of the principles of electronic, in particular computer-based, musical sound. 

Indeed, the current 21st century is a century of consistent growth in scientific and technological capabilities, which will undoubtedly affect the technical means of musical art, including, of course, electronic means. As K. Stockhausen explained this process, the use of technology enhances a person’s expansion in the world, “because with the help of glasses, a small tape recorder, and similar items, a person can see and hear better, and they begin to view them as part of their body”. 

The second direction of music development is the further movement in the field of interaction of all kinds of musical art. 

This conviction is based on the study of contemporary musical works that belong to various musical genres, styles, etc., as well as on the statements of composers about the current trend towards the unification of various manifestations of musical art. For example, Sergei Slonimsky stated: “There is a process of convergence between different movements and musical systems, where the ‘predisposition’ or ‘affiliation’ of a composer to a particular direction is erased”. Or here is the opinion of Krzysztof Penderecki: “Today… the chance to survive has music written in a natural manner, synthesizing everything that has happened over the past few decades”. 

The third direction of music evolution must be considered the consistent expansion of the sound range of musical art, in other words, the increasingly active musicalization of the sounds of living and non-living nature included in the fabric of musical compositions. 

According to Evgeny Nazaykinsky’s figurative expression, “new questions are being added to the old ones, such as whether musique concrete, which originated in France in the middle of the century, as well as the so-called ‘graphic’ and ‘conceptual’ music, and many other branches that grew on the trunk of musical history in the 20th century, are considered music”.

The fourth direction of music’s evolutionary movement is its increasing desire for unity and interconnection with other arts. 

As Moses Kagan notes, “the importance of expanding music’s interactions with other arts lies in the fact that synthetic artistic structures meet the need for a multifaceted and holistic representation of human existence”. 

The fifth direction of music’s development is the complexity of its language.

One example of this complexity is the increased tonal complexity of musical compositions. For example, according to Edison Denisov, “new music has expanded, and the old tonality has entered the modern system as one of the simplest elements”. The use of the so-called mutation technique in music is equally significant. According to K. Stockhausen, “now… for the first time in music… a musical figure gives rise to a new one that is genetically related to it, but this relationship is hidden and not obvious. The process of change (of the musical figure) is constant. This technique of transformation, the technique of mutation, is completely new…”. 

The sixth direction of music development is the increasingly active inclusion in musical compositions of what is traditionally the opposite of sound: silence.

As you know, one of the first people to use silence when creating a piece of music was J. Cage. For example, I will cite his well-known piano piece “4’33″”, in which the pianist does not extract a single sound from the instrument. Similar essays are created by a student of J. Cage J. Brecht. Here, for example, is Brecht’s composition “Water Jam”. This work, which resembles a suite, consists of a large number of independent pieces written on separate sheets of cardboard. Some of these pieces have titles such as “String Quartet”, “Flute Solo”, and so on. However, the performance is highly unique, with the musicians not playing but merely shaking their hands in the “String Quartet” and dismantling and reassembling the flute in “Flute Solo”.

Finally, the seventh direction of music evolution is the increasing role of the personality of the composer and performer in the musical creative process.

The last direction is especially important: it is this direction that will allow us to bring the human being back into music. After all, what is a human being? It is not his body, which some philosophers, aesthetes, and cultural scientists are so concerned about today (following Nietzsche, I call them Nietzschebrods, or Nietzscheans in spirit!), but his consciousness, i.e., his personality. In general, the encounter of man with God in music is nothing other than a multidimensional interpersonal process, in which God also acts as a Person – the Person of God (yes, the Orthodox God has a Person, as all Russian philosophers, and especially Lev Karsavin, have argued). This is how I describe (build) this process in my book The Sum of Music: Initially, the Personality of God influences the personality of the composer (contributing to the composer’s idea of a musical composition), the personality of the composer influences the personality of the performer (determining the performer’s choice of a musical composition for interpretation), and finally, the personality of the performer influences the personality of the listener (engaging the listener in the interpreted musical composition). As a result of this multi-step influence of the Personality of God on the personality of the listener, the listener’s personality ascends in the following sequence: listener’s personality – performer’s personality – composer’s personality – Personality of God. 

I believe that this is the process we should keep in mind when we talk about music as a path to self-realization. 

T.A. Thank you for the interview, Professor Klujev.

A.K. Thank you, Dr. Achury.

Photo:

Tayron Achury

Alexander Klujev

#Colombia #Russia #Tayron_Achury #Alexander_Klujev #Friendship_of_Individuals_and_Peoples_of_the_World

Tayron Achury is a Colombian philosopher, Doctor of Psychology (PsyD). Teacher at the National Open University of Distance Education (UNAD), Bogotá, Colombia.

Author of the books: “Democracy and Terrorism” (2004), “Ethics, Culture and Education in Colombia” (2012), “Ethical Foundations of Theory and Political Action” (2017), “Post-Truth, Humanisms and the Imaginary” (2021), “Introduction to the History of Philosophy” (2022).

He is also the author of poems, short stories, novels. For ten years, he was the director of the university radio program “Palabreando con Sofía”, a symbolic space for philosophical and social education that became an important pillar in the popularization of philosophy at UNAD.

Currently, he runs the YouTube channel “Ethos filosófico”, where he continues to promote critical thinking and ethical education in new digital formats. Alexander Klujev is a Russian philosopher, musician, musicologist, musicotherapist. Doctor Habil. in Philosophy, Full Professor at the Russian State Pedagogical University named after A.I. Herzen, as well as a Leading Researcher at the Russian Institute of Art History.

Author of books: “Music and Life: about the place of musical art in the developing world” (1997), “The Ontology of Music” (2003, 2010), “Philosophy of Music” (2004, 2010), “Music: The Path to the Absolute” (2015), “The Sum of Music” (2017, 2021), “10 articles on the Russian Philosophy of Music” (2023), “Russian Philosophy of Music: 2010s and 2020s articles (Transl. from Russ.)” (2023), “Russian Philosophy of Music: Articles of the 2010–2020s” (2024).

Member of the editorial boards and editor-in-chief of the following journals: “Philosophical Sciences”, “Questions of Cultural Studies”, “Annales of the Zubov Institute”, “Medicine and Art”, “Credo New”, and others.

Essay from Shabbona Abdurashidova

Young Central Asian woman with sunglasses on her head and a collared shirt standing outside in the grass on a sunny day. She's got a yellow scarf and jeans.

The Importance of Ecology in Uzbekistan

Introduction

Ecology is a crucial branch of science that deals with the relationships between living organisms and their environment. In Uzbekistan, a country located in Central Asia with a diverse natural landscape that includes deserts, mountains, rivers, and fertile valleys, ecology plays a vital role in ensuring sustainable development, public health, and environmental protection. The importance of ecology in Uzbekistan has grown significantly in recent years due to the increasing threats posed by climate change, desertification, water scarcity, and industrial pollution. This article explores the ecological situation in Uzbekistan, the key challenges, and the measures taken to improve environmental sustainability in the country.

Ecological Diversity and Natural Resources of Uzbekistan

Uzbekistan is rich in biodiversity and natural resources. It is home to more than 27,000 species of flora and fauna, including some endangered species like the Bukhara deer and the Saiga antelope. The country’s landscape includes the Kyzylkum Desert, the Tien Shan and Pamir mountain ranges, and the fertile Fergana Valley. Major rivers like the Amu Darya and Syr Darya have traditionally supported agriculture and human settlements.

However, these natural resources are under threat due to poor environmental management in the past, excessive water usage for agriculture, deforestation, and overgrazing. The Aral Sea crisis is one of the most tragic ecological disasters in the world and a major example of how mismanagement of resources can lead to long-term environmental damage. Once the fourth-largest inland sea in the world, the Aral Sea has almost completely dried up due to the diversion of its feeding rivers for cotton irrigation. This has led to increased salinity, dust storms, loss of biodiversity, and negative health impacts on the local population.

Climate Change and Its Impact

Climate change is one of the most pressing ecological issues in Uzbekistan. The country is experiencing rising temperatures, reduced precipitation, and an increase in extreme weather events such as droughts, floods, and heatwaves. These changes have a direct impact on agriculture, which is a key sector of the Uzbek economy. Cotton and wheat, two major crops, are particularly vulnerable to water shortages and changing weather patterns.

Moreover, climate change is accelerating desertification. Large areas of formerly arable land are turning into deserts due to overuse, lack of proper irrigation techniques, and high soil salinity. According to environmental experts, more than 60% of Uzbekistan’s territory is affected by desertification, which poses a serious threat to food security, rural livelihoods, and ecological balance.

Water Management Issues

Water scarcity is another significant ecological challenge in Uzbekistan. As a double landlocked country with a mostly arid climate, Uzbekistan depends heavily on the Amu Darya and Syr Darya rivers for its water supply. However, due to inefficient irrigation systems, outdated infrastructure, and transboundary water disputes with neighboring countries, water availability remains limited and poorly managed.

In some regions, the salinity of water has increased to dangerous levels, affecting both agriculture and public health. Groundwater depletion is also a growing concern, especially in the western regions like Karakalpakstan, where people face severe water shortages. Addressing water-related ecological problems requires better international cooperation, modern irrigation techniques, and water-saving technologies.

Air and Soil Pollution

Uzbekistan faces serious air and soil pollution problems, especially in urban and industrial areas. Cities like Tashkent, Samarkand, and Navoi are experiencing increased air pollution due to the rise in vehicle emissions, industrial activities, and coal-based energy production. In rural areas, the excessive use of chemical fertilizers and pesticides has degraded soil quality and affected the ecosystem. The legacy of the Soviet-era industrial policies has left behind numerous polluted sites and untreated waste. For example, uranium mining in the past has caused radioactive contamination in some regions. Improper waste disposal and lack of recycling programs further worsen the situation. These problems not only harm the environment but also pose a direct threat to the health of the population.

Government Policies and Environmental Reforms

In recent years, the government of Uzbekistan has recognized the importance of environmental protection and has taken several steps to improve the ecological situation. In 2017, the State Committee for Ecology and Environmental Protection was established to coordinate national efforts for environmental monitoring, protection, and policy implementation. Several environmental laws and strategies have been adopted, including the Strategy for the Transition to a Green Economy (2019–2030).

The government has also launched afforestation campaigns to combat desertification and dust storms. Millions of trees have been planted, especially in the dried-up Aral Sea bed. Projects to improve waste management, promote renewable energy, and modernize water usage are being implemented with the support of international organizations such as the United Nations, World Bank, and European Union.

Eco-Education and Public Awareness

Another essential aspect of ecological improvement in Uzbekistan is raising environmental awareness among the population. Eco-education is being integrated into the school curriculum, and environmental NGOs are working to educate citizens about recycling, water conservation, and sustainable living. Programs such as “Eco-Schools Uzbekistan” are helping students and teachers become active participants in environmental protection.

Public campaigns, community clean-up events, and green projects are helping to build a culture of environmental responsibility. The increasing use of digital platforms and media to spread ecological messages has also contributed to greater awareness, especially among the youth.

International Cooperation and Future Outlook

Uzbekistan is actively cooperating with international partners to tackle environmental challenges. The country is a member of several global environmental agreements, including the Paris Climate Agreement, the United Nations Convention to Combat Desertification (UNCCD), and the Convention on Biological Diversity (CBD). Cross-border cooperation on water resource management with countries like Kazakhstan, Kyrgyzstan, and Tajikistan is also critical for regional stability and sustainability.

Looking ahead, Uzbekistan must continue to prioritize ecology in its development agenda. This includes investing in clean energy, enforcing environmental regulations, supporting scientific research, and empowering local communities to participate in conservation efforts. A holistic, inclusive approach that balances economic growth with environmental sustainability will ensure a healthier and more prosperous future for the country.

Conclusion

Ecology is not just an academic subject or a policy issue — it is a matter of survival and prosperity. In Uzbekistan, where the environment directly affects agriculture, health, and the economy, protecting ecological balance is more important than ever. The challenges are many, but so are the opportunities. Through informed policy-making, community engagement, and international cooperation, Uzbekistan can build a greener, more sustainable future for generations to come.

My name is Shabbona Abdurashidova, daughter of Umidjon, a passionate and ambitious student born on February 22, 2009, in Chinaz district, Tashkent Region, Uzbekistan! 

I currently study at School No. 20. I have earned several educational grants and awards, and I attented  Eco-IT camp and Central Asia youth Eco camp

With a deep interest in leadership, public speaking, and writing, I continue to work hard toward achieving academic excellence and inspiring others in my community.

Essay from Jumaniyozova Nazokat

Central Asian young woman with a white collared shirt, a necklace, and long dark hair.

Forming a sense of patriotism through travel

Jumaniyozova Nazokat Alim kizi

2nd year Tourism and Hospitality student

Abstract: This article discusses the development of the tourism sector in our country and the formation of a sense of patriotism among the population. We all know that the future begins with history. Therefore, we need to form a sense of patriotism in the minds of young people. There are many historical places in our country, each of which holds a unique meaning. Is it possible to form a sense of patriotism through travel? -Of course, because through travel, you can explore not only historical places, but also the miraculous nature and culture of our heavenly country. This awakens a sense of gratitude in us, because our country is so peaceful and prosperous that we witness a miracle wherever we go. Therefore, we need to create opportunities for travelers in our country and create amenities for those who do not have the opportunity.

Keywords: Travel, reforms, patriotism, historical and cultural sites, youth engagement.

The article discusses the problems of forming a sense of patriotism through travel and their solutions. Today, there is a low level of deep understanding of real historical places, national heritage and values ​​of the country among young people. The concept of patriotism is often perceived as theoretical knowledge, and there are few cases of feeling it with the heart.

Also:

Young people’s travel opportunities are limited.

School and college trips are based solely on formality.

There is not enough interest in local tourism.

Parents do not travel with their children, instead they pay too much attention to their phones and social networks. Or they do not have enough money for travel. Travel depends on two things: time and money. Because working people usually do not have time to travel, or even if they do have time, they do not have enough opportunities to travel. Another problem is the lack of interest in historical places among young people. They mainly want to go on extreme and entertainment trips. Therefore, the majority of visitors to historical and cultural places are older people. Below we will find solutions to these problems:

1. Strengthening domestic tourism – Systematically organizing excursions to the historical, cultural and natural attractions of our country. In particular, annual travel plans should be introduced in schools, colleges and universities.

2. Organize trips in an educational direction – During each trip, a sense of patriotism can be awakened by sharing information about the history of the country, stories about local heroes, and historical monuments.

3. Creating a youth movement under the slogan “See the beauties of the homeland with your own eyes” – encouraging young people to promote their country on social networks, introducing tourist attractions of Uzbekistan through photos and short videos.

4. Creating a culture of family travel – Parents traveling with their children instills in them a sense of love and appreciation for their country early on.

5. The “Patriotic Path” project – Targeted trips to historical sites in each region, commemorative events, cultural evenings, and meetings with local heroes should be organized.

Through these, it is possible to interest young people in historical and cultural places and thus form a sense of patriotism through travel. Every young and old person should love and protect their homeland.

List of used literature:

1. Mirziyoyev Sh.M. “New Uzbekistan – the realization of the dream of the people and the homeland.” – T.: Uzbekistan, 2022.

2. Karimov IA “High spirituality is an invincible force.” – T.: Ma’naviyat, 2008.

3. “Tourism and Youth Education” – Publication of the Ministry of Culture and Tourism of the Republic of Uzbekistan, 2021.

4. “Domestic tourism is a source of national pride” – “History of Uzbekistan” magazine, 2023, issue 1.

5. Ziyovuddinov M. “Patriotic Education and Modern Approaches” – T.: Teacher, 2020.

6. www.ziyonet.uz – Lesson plans on patriotism and tourism

7. Resolutions and decrees of the President of the Republic of Uzbekistan on youth (2021–2024)

Jumaniyozova Nazokat Olim qizi was born in Tuproqqala district of Khorezm region. Currently, I am a 2nd year student at the Surkhandarya regional Denov Entrepreneurship and Pedagogical Institute, majoring in tourism and hospitality.

Essay from Abdisattorova Khurshida

Middle aged Central Asian woman with long dark hair, brown eyes, earrings, a green coat and necklace and white collared shirt.

Thief

“Theft is not good for the body”, Proverb

The morning light illuminated the edge of the yard, and Ravshan aka, as always, headed for the barn. Carrying a bundle of hay in his hand, he entered the roof. But… he couldn’t believe his eyes: the yellow cow was gone!

“Maybe it got loose and wandered around the yard,” he consoled himself. But no matter how much he searched, he couldn’t find it. It was as if there was no trace, it had disappeared.

“Jamila!” he called out anxiously. “Who tied the cattle yesterday?”

Jamila answered in a low voice:

“Lutfulla dad, I tied them. But… there’s no cow?”

At that moment, Rustam Baba appeared at the door of the yard. His face was worried, and his eyes were filled with sadness.

“Did you hear that?!” A thief has appeared in the village!

— Oh no! — said Lutfulla. — They stole Akmal’s five chickens!

— Astagfirullah! — said Ravshan aka with a heavy sigh. Could it be that our cow has also fallen into the hands of thieves! They say that thieves are masters of their craft…

Lutfulla looked at the ground and whispered:

— Dad, not even a fly can enter our yard! How can a thief get in? After all, an ox’s jawbone is hung above the tandoor. If a person enters, he will immediately be thrown into the eye…

— Now is not the time for this! — said Ravshan aka, getting angry. The cow that trusted me with my secrets will not come back!

— More stings, hot peppers, eye thorns… — Jamila glared sharply at Lutfulla again. — These protect the yard from misfortunes. Our grandmothers have repeatedly warned us. Oh, don’t interfere in something you don’t understand.

— Ravshan aka, who locked the gate yesterday? — Jamila asked again.

Then Robiya slowly approached:

— Excuse me… I forgot. When I woke up in the morning, the gate was open. I couldn’t say that my brothers had gone out for a run with their friends…

Rustam Baba, he started talking again.

— Someone stole your cow. But don’t rush: someone has been watching your house for a long time, someone did it… They say, “It’s easy to catch a thief from the field, but it’s hard to catch a thief from home.”

Then she turned to Jamila:

— Jamila, hurry up and go to the police station. Only someone who knows would have done this.The morning had not yet dawned, the night was still hanging over the earth, and it was drifting over the village like heavy thoughts. Jamila Yanga, with the anxiety that was tearing at her heart, set off for Sister Zulfiya’s yard. The gentle breeze on the street caressed her face, intensifying the wind of anger in her heart. Sister Zulfiya’s yard was already full of people, everyone was filling their patience cup with their own problems. Jamila Yanga waited. Her legs were shaking, her heart was pounding. Finally, the door opened with a “clack”…

— Ola stole your cattle… your own relative, — said the policeman, breaking the silence that reigned in the yard. — He has been watching you for a month. The day your gate was left open, he accomplished his intention. Now he will sell the cattle to someone who came from Karachay at the Wednesday market. If you don’t believe me, go with your husband and see for yourself. Now, leave your vows and leave.

Jamila Yanga’s heart sank, and the blood drained from her face. She went out into the street and whispered in a daze:

— Really? My own liver, the one I support… How many people have we troubled for this cow… What if her father hears this?

— No, no… — she said to herself. — It’s not for nothing that they say, “A person who steals a needle or loses a cow from someone is suspected”…

The next morning, Ravshan aka and his son Lutfulla set off for the cattle market. They both scattered in two directions and began to look for the cattle.

— Dad, what if what the polvin said turns out to be true?

 — Never mind, my son. If it’s true, this will be the day when the earth will crack and we will be buried. We can’t walk with our heads held high.

In a far corner of the market, Ravshan aka saw a young man holding a cow tightly next to someone who had come from Karacha. He approached cautiously. His instincts were right — it was Jamila Yanga’s nephew.

— This cow is mine. I’m sorry, it’s not for sale. Get out of here quickly! — Ravshan aka said, swallowing his anger.

Lutfulla ran over when he saw his father leading the cattle.

— Dad! Did you find the thief?

— Yes, I did.

— Then show me?

— It’s better that you don’t know you, my son…

— Dad, how many people have we bothered…

— What can I say now? Should I say that my wife’s nephew was stolen? Let the closed pot remain closed.

— Dad, he will be caught one day anyway. Even if you hide it, he will steal again. There is no use in hiding it!

Ravshan aka looked at his son with love. Suffering and the heavy burdens accumulated over the years were visible in his eyes.

— You are still young, my son. One day, you will understand what I have done, — he said, frowning.

When they returned home, Shukr Baba had already arrived, sipping tea. He seemed to have noticed everything.

— But your goods were found in the market. Who stole them? You had half the village investigated. You took up people’s time. You shamelessly suspected even young men who were strangers and came from abroad… Tell me, who was the thief?

Ravshan aka averted his eyes and answered with difficulty:

— I am very tired, Shukr Baba…

— Understandable, so my suspicions were correct. That’s it, be healthy. From now on, don’t forget the gate lock. After all, they say, “The copper of a copper pot will come out, and the smell of the one who closes it will come out.” Everything will be exposed one day anyway.

And Lutfulla, with a broken heart, apologized to all his fellow villagers…

…Six months passed.

While someone was untying the rope of a black ox in the dark courtyard of Zarif aka, who lived in the village of Kiyokli, the owner’s son Azamat caught him and handed him over to the police. This was the same man – Jamila Yanga’s nephew. He swallowed hard and confessed to all the thefts he had committed.

— This is probably what it means when a thief steals and sets off on a journey, and in the end he gets caught…

That day, Shukr Baba said this at a neighborhood meeting:— Ravshanjon kept the secret for six months, but the truth was still revealed. Ravshan deceived so many people. However, the thief was his brother-in-law’s son. Because always be careful of the person who enters and exits your house… It’s not for nothing that they say, “Hold on to yourself, don’t hold your neighbor a thief” _ Shukr Baba…

Abdisattorova Khurshida Suvon qizi was born on November 9, 1997, in the village of Olmazor, Chirakchi district, Kashkadarya region. She is currently a third-year student of Sports Journalism at the University of Journalism and Mass Communications.

Her articles have been published in the newspapers Hurriyat and Vaziyat, as well as on the websites Olamsport and Ishonch. She is also a participant of the international scientific-practical conference titled “Future Scientist – 2025.”