Short story from Alex S. Johnson

The Claw

The older man was buried in thought.
“Penny for your thoughts,” said the younger man, scratching an inflamed patch on his neck.
“Oh, sorry, I was lost there. Could you repeat the question?” came a voice from the back of the plain white panel van. He moved out of the shadows. The younger man responded with revulsion which he attempted to disguise. There was something uncanny about the older man, who wore a thick uncombed beard and had pale blue eyes that seemed to be floating in a sea of glue.


“I just wanted to know what you were, I mean, w-what you were…”
“What we’re doing here?”
“Yeah.”
“We have orders. Targeting, usual protocol.” He patted his laptop, which was attached to a 17 inch monitor that showed an infra-green 3D portrait of the subject’s body, tracked in real time, with a cross-section of their brain highlighting the parietal and temporal lobes.


“Soo basically what we’re doing…” the older man scratched his own neck, fished in his pocket for a cigarette, found a sole Marlboro Red and fired it up with a silver Deadhead Zippo. “We’re using the old Raven’s Claw to pulverize the subject’s brain. Slow cooking. We can fry them deep and they’ll never be able to track the beams back. The entire idea is to cause the subject to completely despair after incurring massive brain damage from no known source.”


The young man had heard all this information recounted countless times, but he asked every night nevertheless, like a child anxious to hear his favorite bedtime story.
“This man must have done some fucked up shit to merit…extrajudicial punishment,” he managed, struggling to enunciate the syllables.


“Yeah, not really,” said the older man.
“What do you mean, ‘not really?'” Again, the younger man had heard this too recounted countless times; it just amazed him that he was playing a vital role in the 24 hour government sponsored torture and mutilation of a U.S. citizen who, as far as he could tell, was really innocent of any crime whatsoever.


“He’s on the list, that’s all we need to know.”
The audio feed clicked on. The two men simultaneously started as the target first groaned, then screamed into the void.
“Jesus Christ, have mercy on me!”
On the screen, a trickle of tears down his beautiful face.
“He must have done SOMETHING wrong,” said the younger man again, seeking assurance.


“Not really,” said the older man, letting out a wet fart.
“So, he’s been accused of crimes he didn’t commit, and our job is to ensure that he eventually succumbs to his injuries and attempts suicide?”
“Yuppers.”
“It’s so cruel, it’s almost…sublime.”


“Fucking A right, like some Marquis De Sade shit. Do you wanna do some crank?” The older man thumbed the volume on the speakers, muting the shrieks.
“Yeah, ok, it’s the good shit you got from that chick in West Sac, right?”

“Fucking A right.”
“So what’s going to happen to his mom and dad, in their 80s, with no one to take care of them after he finally commits?”
“You know the answer.”
“I do?”


“Yeah you do. Shit, his old man will have a heart attack, his mom will die of a broken heart. They’ll look at our dude’s Kaiser Permanente record and write him off as a head case. The man will be instantly forgotten, his memory erased like tears in the rain.”

“Ya know, this shit is really bumming me out.”
“Then let’s talk about his bereft, super hot girlfriend who will be left vulnerable and in need of..comforting, shall we say.”
“Yes, let’s.”‘

Essay from K. Sayyid Mubashir Hadhi

Young man of Arab heritage with a white collared shirt, clean shaven, and white headdress.

The Spiritual Essence of Eid al-Adha

Islam prescribes two major festivals each year as obligatory celebrations for the faithful. These are not mere social events, but golden opportunities granted by the Almighty Allah to attain divine blessings through prescribed acts of worship. The human spirit naturally longs for celebration, yet life’s responsibilities and hardships often make it difficult to indulge in joy without reason. In His mercy, Almighty Allah has granted us these special days, allowing moments of joy even amidst life’s trials.

A true believer should be able to draw spiritual nourishment from these occasions, no matter the stage or state of life they are in. One does not need to engage in risky comparisons to understand how Islamic festivals differ from other celebrations. The distinction is clear, and it is precisely this uniqueness that gives Eid its spiritual vitality. The Islamic festivals are deeply rooted in a spiritual context that continues to inspire and ignite the hearts of believers across generations. Rooted in spiritual consciousness, Eid also embraces the human inclination toward beauty and celebration, offering a framework where aesthetics and adornment are refined within the limits of faith.

Eid al-Fitr is a celebration that marks the successful completion of a month-long act of profound worship: fasting during Ramadan. After thirty days of abstaining from food, drink, and other comforts during daylight hours, and engaging in increased acts of charity and devotion, Eid arrives as a moment of divine reward. The fast was not just a physical restriction, but a temporary pause on many permissible things, undertaken solely for the sake of Allah. Eid, then, becomes a moment of release—a transition from restraint to a graceful return to what is allowed, now enriched with gratitude and renewed faith. Interestingly, actions that were prohibited during fasting hours become not only permitted but even rewarded during Eid. For this reason, fasting on the day of Eid is itself forbidden; it is a day meant to enjoy the blessings granted.

Eid al-Adha, or the “Festival of Sacrifice,” is likewise deeply connected to a significant form of worship. Unlike fasting, however, not everyone is able to perform this act—it is tied to the sacred pilgrimage of Hajj. Yet even for those who are not on pilgrimage, Eid al-Adha serves as a reminder of devotion, sacrifice, and submission to Allah’s command.

Pilgrims from across the world converge in the sacred land to perform one of the most profound rites of Hajj: standing at Arafat. This moment, known as the Day of Arafah, is a pinnacle of spiritual elevation. As the pilgrims gather in humility and devotion, Muslims around the globe join in spirit by fasting on this blessed day—a fast known to carry immense reward.

Those who stand in the plains of Arafat are immersed in a unique atmosphere of deep spirituality. The sheer intensity of the experience makes it difficult for them to transition suddenly into outward celebration. Their hearts remain steeped in remembrance and surrender, gaining spiritual rewards rather than engaging in festive scenes. This is why Islamic teachings do not prescribe celebratory rituals for pilgrims on Eid in the same way as for others.

However, there is one exception—the act of sacrifice. Even this, though, is not just symbolic for pilgrims; they are granted the rare honor of performing it at the very place where the history of sacrifice was first etched in faith. It is an extraordinary opportunity to relive the legacy of Prophet Ibrahim (peace be upon him) right at its geographical and spiritual origin.

After uniting with the pilgrims through the shared act of fasting on the Day of Arafah, the global Muslim community transitions into the observance of Eid al-Adha. In contrast to Eid al-Fitr, which is preceded by a month of personal spiritual striving through fasting, Eid al-Adha is marked more by symbolism and collective unity. Its essence is not tied to any individual achievement, but rather to a shared remembrance—a historical and spiritual bond with a family whose unwavering submission to Allah shaped the very spirit of sacrifice.

The soul of Eid al-Adha is deeply connected to the story of Prophet Ibrahim (peace be upon him), his son Ismail (peace be upon him), and their ultimate act of devotion. Each year, Muslims remember and relive that legacy, not merely by performing rituals, but by awakening the spirit of submission and trust that defined that family’s life. This remembrance breathes life into the celebration, giving it a depth that transcends time and geography.

The spiritual energy of Eid does not isolate—it envelops. It reaches the poor and the wealthy, the sorrowful and the joyful, the sick and the healthy, men and women alike. No personal hardship, grief, or struggle can stand in the way of partaking in the blessings of Eid. For the rituals of Eid are not restricted by worldly circumstances; they are acts of the heart, accessible to all who carry faith.

The takbeerat (glorifications of Allah) and the Eid prayers performed on this day are acts of worship that any believer, regardless of sorrow or circumstance, can fulfill and earn reward through. Yet, it is not uncommon to see people who, faced with grief or hardship, withdraw from celebration altogether. Some even question: “What Eid? What celebration?” and choose to isolate themselves from the occasion.

But a believer must never take such a stance. Observing the prescribed acts of Eid, to the extent one is able, is an expression of obedience, not merely a matter of mood. Eid is not about doing something to mark the day—it is about attaining something through those actions. Those who emerge from the Eid prayer are not just part of a communal gathering; they are recipients of divine mercy and forgiveness.

To deny oneself these blessings solely due to sorrow is to risk missing out on a moment of grace that may never return. In Islam, mourning practices are limited, especially when it comes to public expressions of grief. Only a widow is permitted an extended mourning period. The believer’s path is one of patience and resilience.

One of the most beautiful features of Eid is how it elevates certain allowable practices to the level of spiritual significance without compromising the spiritual essence. Things commonly seen in celebrations—such as good food, fine clothing, and beauty—take on a dignified, purposeful form in Islam. To wear clean, fresh clothes, to prepare and enjoy good meals, to apply pleasant fragrances, and to bring joy to children—these are not indulgences, but acts of reward when done within the framework of gratitude and moderation.

However, one must always remember: nothing that is forbidden becomes permissible in the name of Eid. The joy of Eid must always be aligned with the values of faith.

As previously emphasized, our actions must serve to amplify goodness and make it more meaningful and impactful. When that is achieved, even the simplest acts become vessels of Eid’s spiritual energy. On no other day of the year does a believer’s clothing or meal attain the same spiritual merit as on Eid. The blessings of Eid are unique to Eid.

Today, fine clothing and abundant food have become common in many parts of the world, and their availability may seem ordinary compared to the past. But this should never become a reason to dismiss the significance of Eid. The day retains its sanctity not because of what we wear or eat, but because of the meaning we attach to those acts when they are done in gratitude, humility, and obedience.

On this special day, a believer should wear garments that are both beautiful and appropriate—not simply for fashion, but as an act of devotion. The act of dressing well on Eid is itself a form of worship. The same applies to food. Streets and restaurants may be beautifully decorated, offering exquisite dishes, but that alone does not define Eid. What matters is the intention behind our preparation and consumption.

Eid meals should not be neglected or reduced to routine. They should reflect care, abundance, and gratitude, prepared with the body, mind, and soul in harmony. Eid is not just about what we do, but how we do it and why. When these elements come together, Eid becomes not only a celebration but also a deeply spiritual renewal.

It is deeply saddening to witness a growing trend that celebrates Eid without truly understanding its spiritual essence. In many places, even the core rituals of Eid are being drawn into a culture of commercialization and, at times, questionable practices. The congregational prayer—intended as a solemn act of devotion—is sometimes reduced to mere crowd-gathering events, devoid of the structure and sanctity it deserves. Similarly, the charitable obligations of Zakat and the sacred act of sacrifice (Qurbani) are increasingly treated as logistical burdens to be “risk-managed” through impersonal and careless distributions, stripping these acts of their profound spiritual and communal impact.

Islam does not merely command actions; it provides clear guidance on how those actions are to be performed. The method is as important as the deed itself. Each ritual in Islam is not just a ceremony but a conscious act of worship. Therefore, it must be carried out with precision, sincerity, and alignment with the Prophetic example.

Another key Sunnah related to the Eid al-Adha celebration is Uloohiyyah (Qurbani), which emphasizes the centrality of Allah’s exclusive worship. This, like other religious acts, follows a prescribed method laid out by Islamic jurisprudence. However, out of convenience, certain practices risk deviating from these prescribed methods, which can be spiritually problematic. It is crucial to handle such rituals with care and precision. The act of sacrifice should be carried out exactly as directed. While the convenience of the giver or the receiver may be considered, it should not compromise the sanctity of the ritual. Often, obligatory or voluntary charity is reduced to a mere exchange, missing the deeper spiritual significance. Therefore, we must remain vigilant and mindful in our actions.

The wearing and gifting of clothes during Eid is another well-known practice. The dress should not only be beautiful, but also modest and appropriate as part of the spiritual value of Eid. Organizing and preparing for such occasions should be done in accordance with Islamic principles, avoiding any practices that contradict these values. For instance, promoting immodest fashion in the name of Eid contradicts its true spirit. Eid is an opportunity for both guests and hosts to earn reward by showing hospitality, but that reward can be lost if boundaries are crossed.

There is a growing trend to overindulge in the freedoms that Eid offers, which leads to excessive and inappropriate behavior. This trend should be carefully avoided, especially within our families. The joy of Eid must not become a pretext for indulging in harmful practices.

Eid should be a day for spiritual nourishment, and we should express gratitude to Allah by celebrating in a manner that honors the essence of the day. If we treat it as a mere excuse for indulgence, it loses its value and becomes something trivial. The heart of a believer should remain open to goodness and free from negative emotions during these times. Our celebrations should reflect this purity of spirit, ensuring that we do not allow uncontrolled behaviors to mar the sanctity of the day.

On the night of Eid and in the days leading up to it, the act of Takbeer (the glorification of Allah) strengthens the faith of the believer. Although the Takbeer was once resonantly recited by small groups of children in the mosque, it should now be practiced with greater intention—both within the mosque and at home. This should not be limited to small, isolated recitations but should be a family-wide activity, involving both adults and children together. By doing this, we can transform the entire night into an uplifting experience of praise without any distractions. This practice has immense spiritual benefits.

Every Eid should be a time for us to increase goodness, love, and harmony. Let us focus on saying Takbeer with enthusiasm, wearing new clothes with spiritual intent, ensuring modesty over fashion, and carrying out the ritual acts such as prayer and charity properly. For men, prayers in the mosque, and for women, prayers at home, should be performed with devotion. Cooking and sharing food, using fragrance in accordance with the Sunnah, visiting family and friends, and exchanging Eid greetings—all these actions make up the holistic celebration of Eid, ensuring that it remains a day of spiritual richness for us.

K SAYYID MUBASHIR HADHI, UPPALA

(Student, Ma’din Kulliyya of Islamic Science)

Poetry from Haroon Rashid

Young middle aged South Asian man in a gray suit with curly dark hair and reading glasses standing in front of a stone building at night.

BENEATH THE WORDS
by Haroon Rashid

Creation does not begin with a word,
but with stillness
a pause, before the rush,
before the world insists on speaking.
It begins with the quiet observation
of a world moving without permission
a leaf, stubborn in its fall,
a cloud folding into another,
a glance exchanged across crowded streets,
never to be remembered.

Stories live in what is not said.
The visible is but a fragment
what matters lies hidden,
beneath the surface.
Like an iceberg,
its strength resides in the unseen,
where shadows move in silence
and thoughts drift like forgotten tides.

To write is to observe,
not merely to see,
but to feel
the weight of a shadow on a hot afternoon,
the ache of silence between words,
the whisper of wind through ordinary things,
the sigh of trees that have witnessed lifetimes.

Language is not decoration.
It is the pulse of the soul.
Every phrase must earn its place,
must be sharpened against the stone of truth,
must tremble with meaning
each syllable a heartbeat,
each line a breath caught in the throat.

An ending should not close
it should linger,
softly, like a thought that refuses to fade,
a door left ajar,
letting the mind wander,
finding its own way out.

There is no beauty
without attention
no truth
without the courage to face it.
No art
without the risk of vulnerability,
the surrender to what we do not know.

What we create
is not for applause,
but for connection
so that someone,
somewhere,
feels less alone,
when they find their own heart
hidden in the spaces between lines.

The work is not to impress
it is to remember,
to reveal,
to reach.

And if nothing golden is found,
then let the ink bleed honestly.
Let the silence speak.
Let the page carry the weight
of what we dared to feel.

Because in the end,
what matters most
is not how beautifully we wrote,
but how deeply we made someone stop
breathe
and remember
that they are not alone
in this vast, unspoken world.

— Author Haroon Rashid

ABOUT HAROON RASHID

Haroon Rashid is an internationally celebrated Indian author, poet, and humanitarian whose soul-stirring words transcend borders, cultures, and languages. Revered as “a movement of thoughts” and “a soul that breathes through verses,” he is a global ambassador for peace, education, and sustainable development. Through literature, he fosters empathy, cultural harmony, and a collective vision for a better world.

KEY LEADERSHIP ROLES
• Global Ambassador & International Member, Global Federation of Leadership & High Intelligence A.C. (Mexico)
• SDG Ambassador (SDG4 & SDG13), World Literary Forum for Peace & Human Rights
• National Vice Chairman, Youth India – Mother Teresa International Foundation
• Peace Protagonist, International Peace Forums – Mexico & Greece
• Honorary Founding Member, World CP Cavafy

AUTHOR & LITERARY CONTRIBUTIONS
• We Fell Asleep in One World and Woke Up in Another – poetry book, translated by 2024 Nobel Peace Prize Laureate Eva Petropoulou Lianou
• Author Haroon Rashid Quotes – A soul-deep treasury of reflections
• Works translated into: Greek, French, Persian, Urdu, Arabic, Chinese, Tamil, Hindi, Sanskrit, German, Indonesian, Bolivian, and more.

GLOBAL HONORS & AWARDS
• Diploma de Honor al Mérito – Mexico (2025)
• World Art Day Honor – Indonesia (2025)
• Friedrich von Schiller Award – Germany
• 4th World Gogyoshi Award – Global Top Vote (2024)
• 1st Prize – Silk Road International Poetry Exhibition (2023)
• Golden Eagle Award – South America (2021 & 2023)
• United Nations Karmaveer Chakra – 2023 & 2024
• REX Karmaveer Chakra – Silver & Bronze – India
• Global Peace Award – Mother Teresa Foundation (2022)
• Cesar Vallejo Award – UN Global Marketplace
• Honorary Doctorate in Humanity – La Haye, France (2021)
• Sir Richard Francis Burton Award – European Day of Languages
• Prodigy Magazine USA Award – Literary Excellence
• Certificates of Honor – Greece, Serbia, Indonesia, Mexico
• Honorary Award for Literature & Arts – Trinidad & Tobago

GLOBAL PRESENCE & RECOGNITION
• Invited Guest on The Oprah Winfrey Show
• Featured in O, The Oprah Magazine
• Speaker at:
• International Peace Day – Mexico & Greece
• 3rd International Congress of Education – Mexico
• Paper Fibre Fest – Represented India in China, Greece, Mexico, Peru
• UN SDG Conferences, Global Literary & Peace Forums
• Work featured in education campaigns, peacebuilding initiatives, and cross-cultural literary dialogues
• Admired by global celebrities, educators, artists, and policymakers

CULTURAL AMBASSADOR OF INDIA
• Embodies India’s timeless storytelling, spiritual ethos, and peace traditions
• Bridges Indian philosophy with global consciousness
• Revered as an ethical thought leader, visionary poet, and global voice of unity

PHILOSOPHY & SOCIAL VISION

Literature, for Haroon, is a sacred space for:
• Healing, empathy, and consciousness
• Advocacy for:
• Mental Health Awareness & Emotional Resilience
• Climate Action & Sustainability
• Spiritual Depth & Interfaith Harmony
• Youth Leadership & Cultural Preservation

He aims to inspire changemakers, dreamers, and peacemakers across generations.

GLOBAL PRAISE & LOVE

Described as:
“A movement of thoughts.”
“A soul that breathes through verses.”

Celebrated across Europe, Asia, Africa, and the Americas, Haroon is loved for his:
• Authenticity
• Emotional depth
• Literary brilliance
Honored by governments, universities, and global literary councils.

TITLES & GLOBAL IDENTITY
• Global Literary Icon
• Award-Winning Author & Poet
• International Peace Advocate
• Global Educator of the Heart
• Cultural Diplomat & Ethical Leader
• SDG Voice for Education & Environment
• Voice of Peace, Passion, and Purpose

QUOTE BY AUTHOR HAROON RASHID

“It’s our responsibility to create a better world for our future generations.”

CONNECT WITH HAROON RASHID
Follow and engage across all platforms:
@AuthorHaroonRashid
(Facebook, Instagram, X/Twitter, LinkedIn, YouTube, Threads, and more)

Poetry from Bhagirath Choudhary, translated to Greek by Eva Petropolou Lianou

Older South Asian man with white curly hair, a neatly trimmed mustache, and a brown zipped coat and collared shirt and red sweater.

Divine Woman

Evolution lovingly refined a woman

Indeed so much more than a man

Crowning her with deeply loving attitude

And with life sustaining deep ecology of gratitude.

Godly attitudes come to a woman

More naturally than a man

Love, empathy, care and patience

Come to her more easily than beastly violence.

Evolution wrapped her body into a beautiful dress

And gave her a tiara of a living goddess

She is embodiment of divine human passion

Evolution made her mother of human nation.

How a man allows the beast to dominate him ?

Why a man gives in to his animalistic whim ?

Why a man behaves so insane and wild ?

Violating a sister, mother and an innocent girl child.

It is high time that all earth nations of man

Rise above gender injustice and sadistic pain

Man must transcend the beastly male chauvinism

His beast must evolve into a divine human organism.

All rights reserved

© Bhagirath Choudhary

……..

AI image of a young blue eyed woman standing in front of a variety of TV screens showing colorful pink and blue and purple butterflies.

“Θεϊκή Γυναίκα”

 Η εξέλιξη εξευγενίζει με αγάπη μια γυναίκα .

Πράγματι πολύ περισσότερο από έναν άντρα .

την βοηθά  να κατανοήσει με βαθιά στοργική στάση 

και με τη ζωή της ,  να διατηρεί βαθιά οικολογική συνείδηση της ευγνωμοσύνης.

 Οι θεοσεβείς συμπεριφορές έρχονται σε μια γυναίκα πιο φυσικά από έναν άντρα

 Αγάπη, ενσυναίσθηση, φροντίδα και υπομονή  τα νιώθει πιο εύκολα από ότι τη θηριώδη βία.

 Η εξέλιξη τύλιξε το σώμα της μέσα σε ένα όμορφο φόρεμα .

Και της έδωσε μια τιάρα μιας ζωντανής θεάς.

 Είναι η ενσάρκωση του θεϊκού ανθρώπινου πάθους

 Η εξέλιξη την έκανε μητέρα του ανθρώπινου έθνους. 

Πώς ένας άνθρωπος επιτρέπει στο θηρίο να τον εξουσιάζει;

 Γιατί ένας άνθρωπος ενδίδει στη ζωώδη συμπεριφορά του;

 Γιατί ένας άντρας συμπεριφέρεται τόσο τρελά και βίαια;

 Με το βιασμό της αδελφής, μητέρας και ενός αθώου κοριτσιού. 

Είναι καιρός όλα τα γήινα έθνη του ανθρώπου να Σηκωθείτε,  να φωνάξετε εναντίον  της αδικίας των φύλων και τον σαδιστικό πόνο.

 Ο άνθρωπος πρέπει να ξεπεράσει τον θηριώδη ανδρικό σοβινισμό 

Το θηρίο πρέπει να εξελιχθεί σε θεϊκό ανθρώπινο οργανισμό. 

Όλα τα δικαιώματα ανήκουν στον ποιητή  

 © Bhagirath Choudhary

Απόδοση στα ελληνικά

Εύα Πετρόπουλου Λιανου

Poetry from Eva Petropolou Lianou

_Nature_

I hear the silence of the water in every morning walk.

A tree communicate with another tree through their roots and i feel their heart beat as i embrace that tree.

I belong to the nature as the nature live under my skin.

I fly with the eagles.

I run with the lions.

I play with the elephants in the mud.

I am a bridge between the perfect and the imperfection.

I am the image of the beauty and the dark.

As i was the guilty that burns the tree without a warning.

I cut the trees and i make a home.

I took the fishes in my plate.

I am the dangerous animal of all and nature keep supporting me in so Many different and extraordinary ways.

That the difference between human and nature.

I am not the creator but i am that little bee that trying for days to put the nectar  in the nest of the Queen. I was only a small ant that was looking for food.

I am the perfect and imperfect nature that will become the Dreamland of every living being 

I start to forgive this imperfect world and spread a new message of kindness and generosity.

Nature teach me to be free but not greed .

To be open but not manipulated.

To be the real me in any circumstances and accept my responsibilities.

Nature, only teach us how we can understand ourselves and become the real one.

The pureness is not easy but it is not impossible.

Short story from Bill Tope

Heresy

It was a meeting of the executive board of the church elders and, having conducted all the business at hand, the remaining five men sat around winding down, talking about their wives, their children and grandchildren. Adam, a widower who had never had children, felt a little left out. Mark looked his way and asked, “Adam, what’s new in your life?” Adam felt the others staring at him.

Finally, he replied, “I have a friend in New York, Annie, whom I met through a writers’ circle. I’ve known her for almost a year, and we’ve become pretty close.”

“A long-distance romance, ‘eh?” asked Quinn, with a little wink.

Adam flushed. “No. Not a romance. It’s not like that. We’re both writers and…”

“Is she,” asked John primly, “of our faith?”

“No. Annie is Jewish. Reform.”

This information seemed to fall like a leaden shroud over the group and, taking up the gavel which served as a token of his authority, John smacked it down smartly and the group dispersed.

That evening, Adam reread Annie’s latest email a third time. The woman has a definite way with words, he thought. Always concerned with him and asking after his health. He always tried to reciprocate. The land line jangled, almost preternaturally loud, and Adam jumped. He snatched up the receiver, thinking it was perhaps Annie. All he got was dead air.

After church that Sunday, Adam was confronted in the cloakroom by Laurel, a 60ish widow who’d made no secret that she rather fancied him.

“I understand that congratulations are in order,” she remarked without preamble.

“I beg your pardon?” asked Adam.

“I learned from Joyce”–John’s wife–“that you have a girlfriend in New York,” she said. “What’s her name…Annette?”

“Annie,” he corrected her at once. “And she’s not my girlfriend. We’re just friends. Another writer,” he explained.

“Oh yes,” said Laurel dryly, “your writing. Have you ever earned any money at your…hobby.”

Adam uttered a sigh. “No. Not so far.”

“Well, if you ask me, anything that takes up that much of your day, and you don’t get a paycheck, is a waste of time and effort.”

“You raise a legitimate point, Laurel,” said Adam. She looked at him. “The point being that I never asked you.”

“Humph!” she snapped, and turned on her heel and stalked off.

A day later, standing by his mailbox, Adam added the final flourishes to a playful cartoon he’d sketched in the card he was sending to his friend in New York. The snail mail they exchanged was but another expression of the mutual affection they felt for the other. Adam felt very lucky to have found someone with whom he could be fully honest. He added a complimentary remark about Annie’s latest poem, which she’d given him a peek at prior to submitting it to a journal. It felt good to be trusted, thought Adam.

The following Wednesday, after their business meeting, John gave Adam, who at 80 had stopped driving, a ride home. On the ride, John turned to Adam and said, “I’m not certain you’re exercising good judgement lately, Adam.”

Here it comes, thought Adam. Laurel was John’s sister-in-law, and fallout from their minor dust up was almost inevitable. “Go ahead,” invited Adam. “Say it.”

“Alright, I will,” said John, pulling into Adam’s drive. “You hurt Laurel, Adam. You know she has always had her eye on you ever since Merci died. Joyce and I felt it would be good for you two to come together, be a couple, and worship God and do good works together. Laurel is an attractive woman, Adam.”

“You don’t need to sell me on Laurel, John,” replied Adam. “She is a pretty woman and a good servant of God and will make some man a fine mate. But, not me.” There, he’d said it. Now for the blowback.

“So you have your eye on this New Yorker. May I ask how old she is?” John inquired nosily.

Adam took a deep breath and released it. “She’s 50,” he said.

“Well,” said John stiffly. “Laurel is nearly 70, so I suppose she can’t compete with your little tootsie.” Adam rolled his eyes a little.

“Annie is not in competition with Laurel,” said Adam. “Annie lives 2,400 miles away. She doesn’t even drive; she has narcolepsy,” Adam found himself confiding. “And I don’t drive anymore. So, our getting together, which neither of us has ever even talked about, is problematic. May I confide in you, John?” asked Adam.

John nodded curtly.

“I don’t even want a girlfriend, a lover, a wife. When Merci died three years ago, I was devastated. So much so, that I swore I would never get so attached to another human being. It simply hurt too much.”

“Adam,” said John. “You lost your wife, But, life doesn’t have to stop.”

“And it hasn’t. I began to write after Merci died. I found it cathartic at first, and then I found I had a knack for it. I enjoy it. Annie enjoys it as well, and that was the basis for our friendship at first.”

“And now?” asked John.

“I love Annie, John. I’m not in love with her; I mean I don’t want to live with her or marry her or make love to her. But, I do love her. And I’m not giving her up. She is good-hearted, sharp as a tack and really seems to get me. The church is not always there for me. People have lives, I understand, and I hold it against nobody. But, there it is. Annie and I are there for the other. I consider her my best friend.”

“And is that how this woman feels, too?” asked John next.

“We have discussed our relationship and she knows what I want and I understand her expectations as well. She loves me, too, John.”

“But, a 30-year age difference,” said the other man, knifing his hand through the air. “What can you two possibly have in common? And what’s the next step?”

“We have our writing in common: a love for language and creativity and sharing. She is an amazing woman. And the next step? Does there really have to be one? As I wanted to explain to Laurel, not every endeavor has to result in a paycheck in order to be measured a success; by the same token, not every relationship has to wind up between the sheets to be judged worthwhile.” Adam judged by John’s expression that he’d gone too far. “Have a good evening, John,” Adam said, opening the car door.

“One more thing,” said John coldly. Adam paused. “You were voted out of your eldership by the elder committee.” When Adam said nothing, John went on, “as an elder you have a responsibility to be a guiding spirit for the church, and to show by example what it means to be with Christ. Your eldership was at issue even before, due to your age. But now, Adam, I’m afraid your poor judgement has earned you this rebuke. I’m sorry,” he said insincerely.

The following Sunday, John, Adam’s regular ride to the service, did not show up, so Adam stayed at home. The same thing happened the next week, and so Adam put the whole affair out of his mind. And there it stayed until the ensuing winter, when two members of the senior outreach program showed up at Adam’s doorstep, collecting a love offering for Christmas gifts for the needy. Adam allowed them into his home.

“We’ve missed you at the services, Adam,” said a tall, rail-thin male with a high-pitched voice.

Adam struggled, but could not recall his name. “Really?” he asked.

“Yes indeed,” said a middleaged, medium-sized woman with brown hair. “We were startled when you resigned your eldership, but I guess everyone wants to finally retire.” She giggled nervously. “We weren’t sure you were at home,” she went on. “Your car wasn’t in your driveway.”

“I no longer drive,” he admitted.

“Oh!” she said. “Would you like to be placed on the list to get a ride to church?”

“Well,” he said, “John Badman was giving me a ride, at one time.”

“Oh!” she said again. “You didn’t know. John was in a driving accident and broke his pelvis. He hasn’t driven in months. So that’s why you haven’t been to church?”

“What about Joyce?” asked Adam, remembering that John’s wife didn’t drive either.

“I  think she catches a ride with her sister. Do you know Laurel? Maybe she could drop by to pick you up. You just live a mile or so from them.”

“How long will John be laid up?” asked Adam, suddenly concerned for his old friend. Perhaps there had been no great conspiracy after all.

“It’s difficult to say, Adam,” replied the man, whose name Adam could yet not recall. “He’s in a nursing home for the foreseeable future. He’ll have to learn to walk again. Man’s 75 years old, you know.”

After Adam gave them a generous donation to the Christmas toy fund, he thought about returning to church. He’d felt rather lost without his faith. Although he had not forfeited his personal relationship with God, not attending church had left a hole.

That evening, Adam received a lengthy email from Annie, the first contact she’d initiated in nearly a week. Normally, they communicated by phone or email almost daily, but he’d been forced to write or call her, and had detected a vague, unsettling distance in her most recent communications. As he sat near the PC to read her email, he told himself he would call her again and ask her, straight out, what the problem was. He printed out her email so he could sit back in his recliner and enjoy himself. Settling in, he read:

Dear Adam,

I hope this evening finds you well. As for me, there have been some rather drastic changes, with respect to my situation and my future.

I’d like to preface my remarks by telling you that over the past 15 months I have relished our deepening friendship. I feel a closeness to you that I’ve not felt since I lost Bruce nearly two years ago. It was your comments on my published work which prompted me to reengage with writing. It also showed that perhaps there was a new tomorrow, with new interests and new people.

You were very patient with my awkwardness at first and I want to tell you what that meant to me, to my recovery and my reemergence into the world. Adam, you are my dearest friend. I love you as a very close friend, as we discussed.

That being said, we come to the reason for this email. Adam, I am getting married. Brian works in the same office I do and I’ve known him for almost ten years. We were always friendly, but never close. Not like you and me. A year ago, he was divorced and our mutual attraction and curiosity for one another just blossomed. What I’m trying to say, Adam, is that I’m in love with Brian. And he loves me back.

This does not affect the way I feel about you. I will always love you with all my heart. I would love to continue our relationship, our phone calls and emails, the silly cards in the mail. However, Brian can be a little possessive, a little jealous. He’s unwilling to share. Also, there’s the matter of our respective faiths. Like me, Brian is Jewish. That’s why I’m writing, to tell you that there can be no more contact between us. I wish you all the best and maybe you’ll find someone some day too.  Please don’t write or phone me, or I’ll be forced to use my spam filter or change my telephone number. All the best. And happy writing.

Annie.

Adam sat in the back of the church that Sunday, paging idly through the hymnal. He didn’t join his voice with the others. In the week since Annie said goodbye, he’d thought of little else than his erstwhile best friend. After the service, Laurel and Joyce came up to Adam and asked if he was ready to leave.

“I’m ready when you are, ladies,” he said with a gentle smile.

In the car, Laurel looked back over her shoulder at Adam, seated in the rear. “Are you still in touch with your New York friend, Adam?” There was no apparent rancor on her part. She had obviously moved on.

Adam shook his head. “No,” he said. “Not for some little time.” Before Laurel could pose the inevitable question, Adam stemmed the tide by telling them that, “Annie died some months ago, Laurel. Covid,” he explained.

“Adam, I’m so sorry,” said Laurel, whose sentiments were echoed by her sister. “I wish we’d known; we would’ve been there for you.”

“Well, you had a lot on your plates, what with John and all,” said Adam magnanimously. He saw Laurel smile smugly.

“God moves in mysterious ways. She was Jewish, yes?” she asked, staring at Adam in the rearview mirror. He nodded. “That’s too bad,” she said, before turning back to the road.

Essay from Nozima Gofurova

Large group of Central Asian college students and two older professors. Women in skirts and mostly dress shoes and blouses, some have headscarves. They're in front of a tall brick building that has columns and some Islamic style ornamentation.

Meeting with History, Creativity, and Culture


Reading books or listening to lectures is not enough to feel history. One must see it, experience it, walk through ancient walls, and observe historical patterns. Today, we had such a unique opportunity. We visited Mirzo Hotel, one of the historic sites in Tashkent, for a practical lesson. This place was not just a modern hotel but a magnificent complex embodying history and culture.


As we stepped into Mirzo Hotel, we felt that it was not just an ordinary hotel but a place infused with a historical atmosphere. We were told about how the hotel was built and what historical patterns were used. Every decoration and pattern reflected Uzbek national traditions, incorporating the wood carving and brickwork artistry of ancient Bukhara and Samarkand.


This place showcases the finest styles of national architecture. The wall patterns and doors resembled the decorations of the Mir Arab Madrasah in Bukhara, the Registan Square in Samarkand, and the Kukeldash Madrasah in Tashkent. The architects combined old traditions with a new style, creating a unique atmosphere.

During the lesson, we also learned interesting facts about the name of Tashkent. Historically, it was called Chach or Shash in ancient sources. Some historians believe that “Chach” meant “city” in ancient Turkic languages, later transforming into “Shash.” Arab sources also referred to Tashkent as “Madina-ush-Shash,” meaning “City of Shash.” The name Tashkent, meaning “stone city,” originated from its historic stone fortresses.


Our visit also provided valuable insights into famous historical figures who lived in the area where Mirzo Hotel is located. Khoja Ahror Vali, Gafur Gulom, Oybek, and Nabi Ganiyev were among them, each leaving a lasting legacy in literature, art, and spirituality.


Khoja Ahror Vali was a great 15th-century Sufi and Islamic scholar who contributed significantly to the development of religious education in the Mawarannahr region.


Gafur Gulom was a prominent writer, best known for his novel “Shum Bola” (The Naughty Boy).
Oybek was a celebrated author whose historical and artistic works, particularly the novel “Navoiy,” remain invaluable in Uzbek literature.
Nabi Ganiyev was a renowned film director who played a key role in advancing Uzbekistan’s film industry.


The neighborhood surrounding Mirzo Hotel also holds great historical significance. It was once known as Gulbozor Mahalla, which Murodjon Mirzayev describes in detail in his book “Tashkent of the Past: Gulbozor Mahalla.” The book depicts life, traditions, architecture, and the daily lifestyle of people in old Tashkent neighborhoods.


The hotel’s management warmly welcomed us and even shared their creative works. Murodjon Mirzayev recited his poetry, enriching our experience. At the end of the practical lesson, we explored the hotel rooms, each with a unique design that harmonized traditional and modern aesthetics.


Finally, we took a group photo as a memorable conclusion to our visit. This was not just an ordinary lesson but a living encounter with history and culture. We once again realized the importance of preserving our ancestors’ rich heritage.


This visit was not just a practical exercise; it was a journey into the ancient spirit of Tashkent. Every stone, every pattern, and every story connected us to our past, reminding us that history is not just written—it is lived.

Nozima G‘ofurova, a 2nd-year student of the Travel Journalism program at the University of Journalism and Mass Communications of Uzbekistan.