Alone in the Crowd

On the bus, people stand so close to one another that their breaths mix. And yet no one looks at anyone. Every eye is on a phone, every ear plugged with earbuds, every face wearing the quiet expression of someone who has grown used to being a stranger. This scene, I think, is the clearest portrait of the modern city: thousands of people in one square, and still, each one locked inside their own small cage.

When people talk about loneliness, they usually picture an old man living alone, or someone forgotten in a remote village. But today loneliness wears a different face — it sits among crowds, in the workplace, even at the family dinner table. A young man with hundreds of “friends” online who doesn’t know who to call in the evening; a woman who talks to dozens of people all day at the office, yet comes home to find no one asking how she is — these are the ordinary heroes of our time.

The causes of this can’t be traced to a single thing. Cities have grown larger, but courtyards have shrunk. Work has sped up, leaving no time for conversation. We tell ourselves the phone connects us to the whole world, yet more often than not it pulls us away from the person standing right beside us. When someone brings this up, others wave it off — “that’s just how the times are.” But the times didn’t become this way on their own. We built them this way, day by day, by putting off the time we owe each other.

The saddest part is that this loneliness is usually invisible. It doesn’t shout, doesn’t ask for help. It smiles, goes to work, posts a cheerful photo online. That’s exactly why it’s so hard to notice — neither the person carrying it nor those around them realize it right away. A person can live in this state for a long time, only facing the truth of it at night, once everyone else has gone to sleep.

This is not a problem that can be solved by a single law or a single initiative. But it can start with small things. Greeting a neighbor. Asking a coworker “how are you” and actually meaning it. Setting the phone aside and listening to someone until they finish speaking. These may seem like nothing, but they are the simplest way of telling another person: you are not invisible.

Perhaps all of us — at least once — have been that person: walking through a crowd, feeling as though no one could see us. And it’s exactly that experience that should remind us: the person next to us might be feeling the very same thing. Sometimes the greatest help isn’t a long speech or a grand solution — it’s simply one honest, caring glance.

Amonboyeva Shahnoza, student at Urgench State University, Computer Engineering

Jesus is with us.

In Paris, there is a legend,

That Jesus lives, rue Cordelières,

In a hidden villa, where ends,

A lane… Since our past hundred years.

He reputedly reads a lot,

Of old scriptures and some novels,

Served by a guard of the angels,

He thinks, he prays there, for the most.

Some say, He sometimes walk the streets,

To museums, or bakeries,

Or cafes, anonymously…

To a beggar, apparently,

A man who gifted jewelry…

Could have been Him ! 

                    Who knows ? 

                               Him, Christ !

*****

The poet plans for work.

You see me now, well quiet, at my library desk !

Director here. Further, I hear cars passing by,

Further, I see grey clouds… The silence is at stake,

Calm, as I read Plato : moments some wish could buy.

Then I take my pen on : I will write for Roma,

For the woman I love, her lips, their aroma…

I will write for Paris, for London, for Madrid,

For a farm in the snow, then for my youth in need.

I want to write again ! For a trip to Jersey, 

On a boat, whilst a storm was raging the Channel,

I want to write about hiking, and this tunnel…

In Geneva when I questioned my survival.

I will write about my past girlfriends – when opals,

Drizzled from their glances on our soft Odyssey !

*****

An adventurer, at home.

The soft, suavous scent, of these burnt lavanders,

Dwells my mind, whilst I quietly write this poem,

In my living room, books and paintings, masks and gems,

Just keep still… All around the silence reigns over.

Blessed be, o Lord ! Thy peace, granted to a poor boy,

Came with the faculty to work, and learn your books…

I can pray now Thy love, in this shrine full of joy,

Rich refuge for my life, which I am glad none took.

There are the jewelry, tailored clothes, lithographs,

Sea shells and silver lamps, ivories, or gold rings…

All reminding of past battles. – My humble being.

Then I will read the Psalms, the Gospels and some Saints !

Before writing a stance, a try, until I faint…

To express gratitude ! As for an epitaph.

*****

Timothee Bordenave

Born in 1984 in Paris, France, Timothee Bordenave is a French author of fiction and essays, and a poet. He has published about 27 books to date, and his literary works have been translated in large parts to about 20 languages… He is also a visual artist, whose photographs and paintings have been shown in France and on various international locations.

Timothee Bordenave studied Law, then he studied the Information Sciences. He used to work directing libraries in Paris, and nowadays he is a full time creative. With continuous media and university related publications worldwide, many art shows he presented around the world too, and his books published in French and English, he has been said by the critics : one of the most intriguing French writer – and artist – of his generation.

Aside from his own creativity, Timothee collects contemporary artworks, along with religious and ethnic artifacts. He also devotes himself to prayer, and the study of sacred texts and traditions from our civilization’s ancient masters throughout the World.

He describes himself as “a humble, quiet, and very ordinary man who only wants to serve as worker, in the vast fields of our Lord, as is recommended by the Good Spirit of the Gospels of Jesus.” “Living in a pilgrimage here, for his eventual salvation if the Skies would allow.”

*****

T. B. MMXXVI. III.

History: The Foundation of the Future — Memory, Lessons, and National Identity

,, A nation that forgets its history does not lose its past—it loses its future. For the future is always built upon the foundation of memory ”

History is not merely a collection of dates, events, or stories about the past. It is the memory of a nation, a guide for the present, and one of the most important foundations for building the future. Every nation’s progress is closely connected with the experiences it has gained throughout its history. Knowing history does not mean living in the past; rather, it means learning from it in order to shape a wiser and more prosperous future.

In today’s era of globalization, the world is becoming increasingly interconnected. Rapid technological development, the constant flow of information, and cultural interaction have created remarkable opportunities for humanity. At the same time, they place an important responsibility upon every nation: while embracing modernization, we must preserve our historical memory, national identity, and cultural values. A society that forgets its past cannot build a stable future.

Uzbekistan is one of the countries with a rich and remarkable historical heritage. For centuries, this land served as a crossroads of civilizations, where science, culture, and trade flourished. It gave the world outstanding scholars, thinkers, poets, and statesmen whose contributions continue to inspire humanity. Figures such as Imam al-Bukhari, Abu Rayhan al-Biruni, Ibn Sina (Avicenna), Mirzo Ulugh Beg, Alisher Navoi, and Amir Temur left a legacy that extends far beyond the borders of Uzbekistan. Their achievements should not merely be a source of pride; they should encourage us to reflect, learn, and continue their pursuit of knowledge, justice, and progress.

One of the most significant examples of this heritage is the political legacy of Amir Temur. His work, Temur’s Code (Temur Tuzuklari), is an important historical source that reflects principles of governance, justice, discipline, and responsibility. Today, it continues to attract the attention of historians and researchers interested in the history of statecraft. Its lasting value lies not only in its historical significance but also in the timeless principles it promotes: responsible leadership, justice, and dedication to the common good.

Another important chapter in Uzbekistan’s history is represented by the Jadid reformers of the early twentieth century. They believed that education, enlightenment, and modern thinking were the true foundations of national development. Through new schools, newspapers, and cultural initiatives, they sought to awaken society and prepare future generations for a rapidly changing world. Their vision of an educated and progressive nation continues to resonate in contemporary Uzbekistan, where education and scientific development remain among the country’s key priorities.
History tells us not only about victories but also about mistakes. It reminds us that internal divisions, ignorance, and the neglect of education often lead to decline. Therefore, the true purpose of studying history is not to memorize facts but to understand their meaning and draw valuable lessons from them. The experiences of the past serve as a reliable guide for making wiser decisions in the future.

Today, Uzbekistan is moving confidently along the path of development. In this process, preserving historical heritage, studying the intellectual and spiritual legacy of our ancestors, and fostering patriotism and national pride among young people have become increasingly important. The generation that will shape tomorrow must first understand the roots from which it has grown.

History does not ask us to live in the past. Instead, it invites us to engage in a meaningful dialogue with it, to learn from its lessons, and to recognize our responsibility for the future. History is not simply what has already happened; it is the foundation upon which tomorrow will be built. The future depends on the knowledge, wisdom, determination, and historical awareness of today’s generation. Only a nation that respects its history, learns from its experience, and preserves its identity can build a confident and sustainable future.

The stone…

 The identity of the legitimate Palestinian resistance

 Dr. Reda Abdul Rahim

Professor Mustafa Bahgat Badawi says in his book “talk about us and about Israel”: As I always say, Israel is not only a threat to the entity of Palestine, but it represents a real danger even to the smallest house in the most remote village of this entire Arab homeland. The conclusive evidence is what happened in Beirut, in Sidon, and what could happen in any other location or village in any part of the entire Arab homeland with an Israeli” infiltration adventure”. Hence, the Arab countries should give the gift of one man, settle their differences and prepare –rightly and diligently – to confront their bitter enemy. The Stone play written by Dr. Ahmed Asaker revolves around the legitimate Palestinian resistance against the Israeli entity that usurps our lands, and any Palestinian resistance is an important and necessary thing for Arabs as a single nation suffering from an existential threat due to this cancer that has been planted on its land.

In the first and second chapters, Dr. Ahmed Asker, in an intelligent interview that is not devoid of psychological connotations, presents the vision of each party in this continuous and eternal conflict, the Israeli entity puts forward its future plans through a discussion among its members, and we know from it how to use America as a cudgel to crush us, and the implementation of all its plans, which has already happened.

Marzel: the most powerful country in the world right now is America, followed by Britain, and the Arab countries around us, the most powerful of which are Egypt, Iran, Syria and Iraq. – What?!

Marzel: we will sow discord between America and one of these countries that I mentioned, and we will make the American president, who is a strong ally of ours, and a precious catch, head towards one of them, let it be the state of Iraq, this is the one I want now.( Pp. 18: p. 33) The writer went on to reveal their evil plans, which are currently being implemented on the ground towards Egypt and the entire Arab nation, we read:

Marzel: Egypt was strangled from the south, we strangled it with Sudan and water, and here we are strangling Sudan and strangling it from the south from which we are kidnapping it. We surrounded his West and separated him from it. Then we have treaties that we will not break now. Egypt is not now. It is Syria and then Iran that I want, and also I don’t care from the first and from the second, and if it were up to me, I would take the two countries together. They are from the countries of the axis of evil that we have created, and let’s call them state sponsors of terrorism (P.27).

 While the resistance leaders are mired in disagreements and talk about the past that is useless behind it, standing on the ruins is a pure Arab heritage, we Arabs pay a lot of attention to the past, and we rarely look at the future, and I do not say we plan for it. And this is what the writer wanted to clarify in the second chapter: Platoon leader: for fifty years, sir, they have been spreading murder and slaughter among us as if it were their eternal chant. Have they not yet seen, Sir, from the rivers that flow and the seas that run for the blood of our men and our leaders all these years-all this praise – I mean sacrifice? -! Abu Al-Qasim: they want to take us out of here.

They are stealing our ancestral past, destroying it, they want to uproot us, and as our resistance movement intensifies and grows stronger, we call for their peace (pp. 36: p.49). Abu Al-Qasim (the second scene of the second chapter): we are peace. Our religion is peace. No, boss. They are the advocates of war, the opponents of peace. Their hands are still stained with the blood of innocent people in the cities and camps of Deir Yassin, Sabra, Shatila, Qana and others. Sheikh Mujahid Al-Qaid Ahmed Yassin appears in the third scene of the second chapter to put his hand on the reasons for the division between the leaders of the battalions and the leaders of the Palestinian factions, which also applies to the countries of this great Arab homeland, we read some of what he said: Sheikh: don’t you see, leaders and leaders, that we have divided into many peoples and many teams. Abu Mustafa: yes, Sheikh. God has many divisions and many people. Shaykh: and don’t you see, leaders and leaders. That our enemy is all one! Voices: yes..Yeah The sheikh: so why is this band? -! Why the band Why the band is often and always why, leaders! Voices: it’s always the band, Sheikh. Sheikh: rather, it is a search for personal glory, for false heroism to support our cause.

Not to establish our state and to support our people or peoples (pp. 56, 57). The Palestinian people were and still are in need of a real leadership that would be vigilant and the magnitude of the danger it faces, and when such leaders emerged, they would mobilize the national feeling behind them quickly and effectively, as happened in the case of Sheikh Izz al-Din al-Qassam, who was only a legitimate authority in Haifa but believes in the importance of an organized revolution to prevent the establishment of a Jewish national homeland in Palestine. The Palestinians must rely on themselves first in their struggle against Zionism. Sheikh al-Qassam started his revolution with just ten of his men, each with only a rifle and a small amount of money.. They decided to direct their revolt first against the mandate Authority, which was arming the Jews. Then al-Qassam was martyred with his men in an unequal battle against the British authorities on November 20, 1935. But this martyrdom inflamed national feelings in Palestine to a huge degree..

The masses refused to march ten kilometers to mourn the body of the martyrs, which was a natural prelude to the comprehensive Palestinian revolution in 1936. Returning to Sheikh Al-Qaid’s refutation of the significance of this conflict, we read: Sheikh: they want us in a permanent conflict, in a conflict with our enemy, in a conflict with each other, with ourselves. May the bleeding of the land, wealth, agriculture and our blood remain, May the bodies of our martyrs remain. May our blood and oil continue to provide the West with prosperity and progress, well-being and wealth In the third chapter, the writer limps back to the history of the Jenin Camp massacre, opening his conversation with the question of who made a profit on Jenin If we have touched the difference between their thinking and ours, and Sheikh Al-Qaid put his hand on the causes of division in the second chapter, then through this chapter he refers to another disease that has afflicted the nation, the disease of betrayal – which he was one of its victims-until one of the soldiers in the fifth chapter shouts: the number of traitors, Sir, exceeded the number of the enemy..

They are many, and another says: their danger is greater than the danger of the enemy(P .138). Shaykh: we are monitored, father Al-Qasim.. The enemy is monitoring our movements. He sees us and knows the steps of our guys, and I think that’s the accuracy with which our leaders hunt. That skill he shows in assassinating them, only an internal betrayal of elements belonging to us..Their Apaches could do nothing in heaven if only one on Earth was guiding them and illuminating their black vision(P.83). If the massacre of the Jenin camp shows the ugly face of the Zionists; those who were killed unarmed and buried in mass graves, it also shows that this ugliness befell everyone who prevented weapons from reaching the people of the camp .And whoever this damned woman supplied Israel with all these modern weapons. In an intense bitter dose, the fourth chapter witnesses the martyrdom of Sheikh Al-Qaed, the daughter of Jenin, and the daughter of the Resistance leader Abu Al-Qasim, so the writer paints us a very dark painting that sheds tears, and her chest boils, yes.

There is no state that has been wrapped up by a night like the night of Palestine, like the death of Palestine .. Funeral after funeral, martyr after martyr. And if the first chapter recognized the consistent pattern of resistance thinking by using stone as a weapon of resistance with which they intimidate the enemy of Allah and their enemy, and resorting to qualitative and individual operations, Abu Al-Qasim Our resistance is no longer limited to a man blowing himself up in a car, a tank, or a few soldiers for them (P.162). The writer promises us that the advice of the martyr Sheikh Al-Qaid has come to fruition, and that the legitimate Palestinian resistance has changed its way of thinking, it will not wait for the enemy’s attack on its land, but will transfer the battle on its land and inside its settlements.

From the first moments of birth, Israel has embraced the offensive doctrine in the war, allowing it to always keep in its hands the military initiative, which provides it from the very beginning many advantages against any Arab party it faces. Since the first truce that was reached with Israel, it has always been the one that initiated the violation of the truce against the Arab side, at a time when the Arab side believed that the international character of the agreement would deter Israel from breaking it! Thus, in light of this sudden violation of the truce, Israel increased the area of the lands it captured, so that at that time it became 77% of the territory of Palestine, while the partition decision guaranteed it only 55%. Israeli Defense Minister Moshe Sharett said that I would prefer that we attack the Arabs and the world condemns US. It’s about waiting for the attack and the world supports us. ..

We read: Abu Al-Qasim: I promise you that after cleansing our house, ourselves and our people from traitors and agents. They never came back to hack us again… This is my first and most important task in my next stage and I will not fight… And I’m not going to wake up to an infection until I’m done with it. I will destroy their houses as they destroy ours and I will scatter them as they have scattered US… I will change our tactics, plans and war with them… Those whose hearts are different and we count them as one… I’ll make them different… I’m gonna hit them in their backyard.. I’m going to throw our missiles at them and our catapults… The one who will cut their backs… And the Katyusha that will melt their skins (P. 158). The third scene of the last chapter explains a commando operation known as the snake’s head, in which Abu Al-Qasim was targeted by a group of Zionist soldiers and their commander, an operation that Israeli newspapers described as the day of panic, the day of sorrow.

Abu Al-Qasim returned from it, wounded, martyred and joined the processions of martyrs, dreaming and we are with him: I want to see this today. The one where one of our cubs is raised…The flag of Palestine fluttered high on every hillock… And he raises it at every foot of our slopes. I want to see this boy who comes by day and takes away from us this night (p. 173).

Do Languages Really Have Personalities?

“I speak Spanish to God, Italian to women, French to men, and German to my horse.”

This famous quote, attributed to the multilingual Holy Roman Emperor Charles V, reflects a belief that has endured for centuries: that every language has its own unique personality. Even today, French is often described as romantic, Italian as musical, and German as harsh or rigid. Japanese is widely associated with politeness, while English is seen as direct and practical. These descriptions have become so familiar that many people accept them without question. But how accurate are these perceptions? Do languages truly possess personalities, or are they simply reflections of the attitudes we attach to them?

At first glance, it may seem obvious that languages sound different and therefore create different impressions. However, linguists argue that our emotional responses to languages are influenced by much more than pronunciation or grammar. The way we judge a language is closely connected to the way we view the people, culture, and society associated with it. In other words, our opinions about languages are often social rather than linguistic.

According to sociolinguists, the appeal of a language has far less to do with its grammar or pronunciation than with our perceptions of the people who speak it. Dr. Vineeta Chand of the University of Essex argues that when we admire a particular country or culture, we often transfer those positive feelings to its language. Likewise, languages spoken by socially or economically marginalized communities are frequently perceived as less attractive—not because of their linguistic features, but because of the social status of their speakers. This demonstrates that language attitudes are deeply influenced by society and are rarely based on objective linguistic facts.

This pattern is clearly visible in the modern world. The growing popularity of Mandarin Chinese, for example, stems largely from China’s economic influence rather than from its sounds or grammatical structure. English, meanwhile, continues to dominate international communication because it provides access to education, business, science, technology, and countless professional opportunities. For millions of learners, English is more than just another language—it is a bridge to higher education, international careers, and global connections. In many cases, people are not evaluating a language itself; they are evaluating the opportunities that language can provide.

Yet stereotypes remain remarkably persistent. French is still considered romantic, Italian melodic, and German harsh. Linguists, however, argue that these qualities are not inherent characteristics of the languages themselves. Instead, they are social perceptions shaped by history, culture, media, literature, films, and our experiences with the people who speak them. Because these images are repeated over generations, they eventually become accepted as common sense, even when there is little evidence to support them.

How do such perceptions emerge? Language attitudes refer to the beliefs, opinions, and emotional responses people develop toward a language and its speakers. These attitudes may be positive, negative, or neutral, but they are never inborn. Rather, they are gradually formed through family, education, media, cultural influences, and personal experience. As societies change, so do these attitudes. Throughout history, some languages have gained prestige while others have lost it. Consequently, the value we assign to a language often reflects changing social realities rather than any intrinsic quality of the language itself.

Research also supports this perspective. A study highlighted by BBC Future explored how speakers of twenty languages described colors, smells, tastes, and shapes. The findings offered fascinating insights into the relationship between language, culture, and human perception. Rather than proving that one language is richer or more expressive than another, the study showed that different communities develop specialized vocabularies according to what is most important in their everyday lives.

English speakers, for instance, showed remarkable precision when describing colors and geometric shapes. The Jahai people of the Malay Peninsula, on the other hand, possess an exceptionally rich vocabulary for describing smells. Speakers of Persian, Lao, and Cantonese demonstrated greater precision in describing tastes than many other language communities. Researchers concluded that these differences arise not from the complexity of the languages themselves, but from the environments, lifestyles, and cultural experiences of the people who speak them. The language people use naturally reflects what they experience, observe, and value in daily life.

Ultimately, language is far more than a means of communication. It reflects the ways people perceive the world, the aspects of life they consider important, and the experiences that shape their daily lives. Perhaps languages do not possess personalities of their own after all. What we perceive instead is the history, culture, and worldview of their speakers. French is not inherently romantic, German is not naturally harsh, and Italian is not born musical. These are not qualities embedded within the languages themselves, but perceptions we have constructed over time. Understanding this helps us appreciate languages not as collections of stereotypes, but as living expressions of the diverse communities that speak them.

Saymurodova Madinakhon Zokhidjon kizi, student of UzSWLU, faculty of foreign languages and literature

Is the book useless?

Books have always been considered a source of knowledge. While many people think that reading books is just a waste of time, there are also those for whom books have become an essential part of life. In fact, how useful is reading books, especially in today’s age of technology?

I would not be mistaken if I said that, day by day, not only the number of books but also the number of readers is increasing significantly. As you may have seen on social media, reading is also being widely promoted. Various “new” books are contributing to the growth of many “modern” readers’ personal libraries. There are also opinions that some of the books receiving widespread attention are useless and are not even worth the time spent reading them. There is only one answer to this: “You have simply chosen the wrong book!”

Along with those who enjoy reading scientific and fantasy genres, there are also many readers who are interested in moral and ethical books. It is quite natural that those trending books may not appeal to everyone equally. Besides books that are somewhat “heavy” in content, the “lighter” ones are actually the right choice for beginner readers.

«”If we improve by one percent every day, by the end of the journey we will be thirty-seven times better,” says one of the leading experts, James Clear, in his book Atomic Habits. Daily reading encourages us to be disciplined and also helps us gradually get rid of bad habits, becoming one of the small steps that lead to great results.»

In conclusion, rather than spending time aimlessly on the internet, spending that “wasted” time on reading books opens the way for us to develop good habits. At the same time, a well-chosen book can help us look at life from a broader perspective.

I was born in Khiva district, Khorezm region, Republic of Uzbekistan. Currently, I am a first-year student at Urgench State University named after Abu Raykhan Beruniy.