Señor Despaïr 
Against a Hopeless Time
A Poem by Christopher Bernard

3. The Angel

I waited for the old man
to answer, but all I heard was waves,
suddenly distant, as though withdrawing with 
    the tide.
Then I saw a dim glow above the horizon
and watched as it grew stronger, felt my shadow
deepen with the appearance of the light.
The sky grew dull and stretched with cloud ribbons
and flattened out. The sea looked like pewter. 
Then an edge of startling brightness 
appeared beneath the scrambled glow,
and the sun edged upward, red and gold.

I turned to look at the old man,
but there was no one there. I was alone on the beach.
Had he walked away in disgust at my last speech?
Had he given up on someone so incorrigibly naive?
Had he even been there at all? No, he’d been there,
of that I was sure. Perhaps he had thrown himself
back into the sea from which he had come.
I watched as the sun rose like a head or like an eye
staring across a world that was all sky.

And a form broke from the sun and the far 
calling of the waves. Nebulous as fog or cloud, 
it seemed to step toward me over sand
brilliant and slippery as glass,
and I saw behind it a throng
of brilliant, smiling – were they angels? –
misty and fragrant as the breeze
that lifted from the sea.
The glowing form seemed to speak,
and it was the voice inside me,
bright and soft as an angel’s,
or as I would imagine an angel’s.

“Know this,” it spoke, as if close to my ear,
almost a whisper, and I strained to hear.

“Know this: we are perpetual creation.
Know this: we are the infinite world.
Time wee enter to work out the possible,
which knows no end and no beginning.
Know this: your task on earth
is to build possibility.
Know this: we are nature, 
nature is ourselves.
Just as you are nature, 
nature is you. 
You are our hands and eyes
as we are yours in all that is.
The power of evil and good
is in your eyes and hands.
The ultimately beautiful is the ultimately real. 
Know this: You are free. So: choose.”

And the smile of the diaphonous glowing figure
burned my face.

Suddenly the throng of angels, 
and the sea and the shore and the sky 
rang, like all the bells in all the cities
of the earth.

Though how could that be? How could any of this 
    be?

And I was surrounded by the flocking and singing of
    many birds.
And the waves glittered before me,
and I heard enchanting laughter.
And the air smelled of shells and brine and roses
and smoke, perfume, wine, and brandy and
     apples.
And a crab made mock with a clam, and a blade of
    grass
traced in the dunes the outline of the loveliest of girls
to the dip of a breeze and a turn of a sun ray. And a
    falcon 
traded mysteries with a dove. And wind 
swept up the sand in a glory of wind devils
swirling in shapes of Carmen, Venus, Tamara, 
formed in a moment, in the next cast back 
to sand and wind. And whiteness throned in clouds
    above,

and wind and galleons moved across the blueness
    like a sea,
a moment hoped for, lost, here, once, forever.

And the sun as it rose opened and filled the sky
for a moment that passed like a breath
with a beauty that was infinite 
and a love that was for all time.

_____
Christopher Bernard’s most recent collection of poems is titled The Beauty of Matter, “A Pagan’s Verses for a Mystic Idler.” Señor Despaïr will appear in book form from Real Magazine Productions, a publisher based in India, later this year.

HUMANITARIAN LAPSE

On 2/28/26, US forces bombed the girls’ school

Shajarah Tayyebeh in Minab, Iran. 

Remodeled building, painted pink and blue.

An aerial view shows playground, fields for sports. 

A fence prevents kids roaming down the road

where they would find a naval base in use.

One morning, with no warning, skies light up.

A tomahawk demolishes the school.

When people rush to help—a second strike.

Called “double tap,” it maximizes death. 

Amid the mess—crushed desks, backpacks, and blood—

disheveled shapes, rooms full of little girls.

A few moan softly. Most lie very still.

By-products of the goal: lethality. *

Death toll rises to 175—

mostly kids. Another 100 wounded.

Children are off-limits, cries UNESCO.

Outcries come from countries round the world. 

“Whoops!” the US Army says, “Bad intel.

No one verified outdated tips.

Assumed that this was still a naval base.

Rush job—the boss demands results. He’s new.”

So all you grieving families, take heart. 

Your daughter’s death was just an accident.

Clerical error. though they’re just as dead.

And USA, once trusted—now Archvillain! 

* Pete Hegseth vowed that US forces would engage in

“maximum lethality, not tepid legality.”  — CNN 3/2026

Copyright 3/2026                Patricia Doyne

Emojis and Stickers as Paralinguistic Tools in Contemporary Uzbek Written Discourse

Sitora Siroj qizi Usmonova

Asian International University, Faculty of Philology,

Uzbek Language, 1st-year student

E-mail: usmanovasitora915@gmail.com

Abstract

This article analyzes the role of emojis and stickers as paralinguistic tools in contemporary Uzbek written discourse. The study examines their usage in social media platforms such as Telegram and Instagram among young people. Emojis and stickers are shown to function as substitutes for words, conveying emotions, intonation, and mood. The article discusses both positive and negative effects of their use on written communication and their impact on the norms of the literary language. The findings indicate that while emojis and stickers enrich the written discourse and enhance expressiveness, overuse may negatively affect the purity and clarity of the Uzbek language.

Keywords

emoji, sticker, Uzbek language, written discourse, paralinguistics, social media, linguistic transformation

Introduction

Globalization and the rapid development of digital technologies have significantly influenced the written discourse of young people. Social media platforms, including Telegram, Instagram, and TikTok, have introduced new visual tools such as emojis and stickers. These tools act as paralinguistic elements in written communication, replacing certain words while conveying emotions, tone, and mood.

This study aims to explore the role of emojis and stickers in contemporary Uzbek written discourse, their effects on communication, and the implications for language norms. Despite the popularity of these visual elements, research on their specific impact on the Uzbek language remains limited, making this investigation both relevant and timely.

Methods

The research utilized the following methods:

Observation – Analysis of messages, posts, and stories from Telegram and Instagram among Uzbek-speaking youth.

Descriptive analysis – Examination of how emojis and stickers convey emotions and intentions.

Comparative analysis – Comparison of traditional Uzbek written language with discourse enriched by emojis and stickers.

Example-based linguistic analysis – Selection of the 10 most frequently used emojis and stickers for detailed study.

Results and Discussion

Real examples from social media:

“I am so sad ” – The emoji conveys the mood clearly and quickly.

“Happy birthday! ” – Visual elements express celebration and joy.

“I didn’t accept his words ” – Emojis intensify emotional intonation.

“I posted a story, like it ” – Stickers and emojis provide quick instructions or calls to action.

Analysis:

Emojis and stickers enrich written discourse and allow fast, effective emotional expression.

Among young people, these tools often replace words to convey meaning succinctly.

Overuse, however, may violate literary norms and make the text less understandable.

Strong academic statements:

“According to the author’s observations, emojis and stickers in contemporary Uzbek written discourse primarily serve to enhance emotional expressiveness and condense communication.”

“Code-switching to visual elements is not merely a linguistic phenomenon but also reflects social identity and youth’s inclination toward modernity.”

“Social media platforms accelerate the integration of paralinguistic elements into written Uzbek discourse.”

Depression – A Disease of Modern Society. Stress and its Effects on the Body. The Problem of Psychological Strain Among Students. Social Media and Mental Health

Bukhara State Medical Institute

Faculty of General Medicine, Group 229

Student: Rakhmonova Gulzoda Sodiq qizi

Email: gulzodaraxmonova430@gmail.com

Abstract:

This article provides information about depression, stress, psychological exhaustion among students, the impact of social media, and psychosomatics. Today, many people live under constant psychological pressure. In particular, feelings of depression and mental strain have increased among young people. The article explains the causes of these problems and ways to prevent them. The effects of stress on the human body are described in simple terms. In addition, the relationship between mental state and the body is explained.

Keywords:

Depression, stress, psychological exhaustion, student, social media, nervous system, health, psychosomatics.

Introduction:

Modern life is very fast-paced. People work a lot, study a lot, and are constantly in a hurry. As a result, psychological fatigue and stress have become more common. Some individuals constantly feel sad, depressed, or exhausted. This condition is not just ordinary sadness; in some cases, it may be a medical disorder.

Students also experience significant stress due to academic responsibilities, examinations, and concerns about their future. Moreover, social media has a strong influence on mental well-being. In recent years, depression and stress have become among the most widespread problems worldwide. Psychological strain is especially increasing among students.

Social media has become an inseparable part of our lives. Although it can be useful, it may also have negative effects on human health when used excessively.

Main Part:

Depression – A Disease of Modern Society

Depression is a long-lasting state of low mood. A person constantly feels sad and loses interest in daily activities. They may feel worthless or hopeless. Interest in work, studies, or favorite hobbies decreases. Sleep patterns are disturbed, and appetite may either decrease or increase.

Depression is not just ordinary sadness. If this condition persists for a long time, it is important to seek professional help.

Stress and Its Effects on the Body

Stress is the body’s response to difficult or challenging situations. For example, feeling nervous before an exam is a form of stress. Short-term stress is not harmful and can even improve performance.

However, chronic stress is dangerous. It may cause a rapid heartbeat, headaches, and increased blood pressure. If stress continues for a long time, it can lead to stomach problems and other physical illnesses.

It is important to emphasize that psychological strain is common among students. They study extensively and prepare for exams continuously. Examinations, academic pressure, and parental expectations create additional stress. Lack of sleep and insufficient rest worsen mental exhaustion.

As a result, concentration decreases, irritability increases, and mood becomes unstable.

Social Media and Mental Health

Social media platforms are useful, but excessive use can be harmful. People often compare their lives with others online. This may create the impression that “everyone is happy except me.”

Such thoughts reduce self-confidence and may lead to feelings of depression. Therefore, it is important to use social media in moderation.

What Is Psychosomatics?

Some illnesses are related to a person’s psychological state. For example, when someone feels anxious, their physical condition may worsen. When a person is afraid, their heart rate increases.

This shows that mental health is closely connected to physical health.  Therefore, Prevention and Recommendations:

-Maintain a proper sleep schedule and adequate rest

-Engage in regular physical exercise

-Use social media in moderation

-Communicate openly with family and friends

-Seek medical or psychological help when necessary.

References:

1-General Psychology Textbook

2-World Health Organization – Depression and other mental health materials

3-Hans Selye – Stress theory and its effects on the body

4-Manual on the Fundamentals of Psychosomatics

Stranger myself

Today I stared at my emotionless reflection for a long time 

I stared but couldn’t find my old self

Even my eyes have changed

Maybe my bold words that came trembling

A smile is spreading on my face

The jokes too, maybe that cheerful joy 

But deep down in my heart, there is a constant pain

Where are these traces I have left

Sometimes I miss my old self 

My spotless, shining eyes

Even though the years have not changed

Today I didn’t even recognize my face

As if I had abandoned the whole world

Today I am in an incomprehensible state

Turning my face away from everyone

For my loved ones, I am a stranger

Even though the years have changed, these years 

The hands that were placed on my shoulders and rubbed

But my heart remains on those paths 

On the nights when my tears flowed.

If my loved ones come looking for me

I am in that year when I was alone

Tell them this is what I said

I am on the same path you left behind

Field Goals

Each generation resurrects 

“kicking down” from Hierarchy Heights.

The brainstem budges the boulder

from the cave mouth: “Says Me.”

Out the windows kindness

heads for the valleys at each birth.

Punching up lacks in distinction

and swings at boots without knuckles

blackening an eye, bloodying a nose.

Evolution, the great master teacher,

gets into the egg and sperm classroom first.

Lifetime courage courses require

that no self show up for short bursts,

live-round, experience training.

Only charity and cowards give up a hoot.

Citizens measure against debt,

bank accounts, and stock portfolios

to decide whether to can-can

or goose step to the market.

White Washers

White washers scrub at history 

books until “Indians” and slaves

vanish with erasers that bristle.

The back hairs on any reader

without memory don’t stand on end.

Tainting paint with Klan hands,

eyedroppers dispense from schools

the color knowledge needed 

for blindness in day-to-day life.

Palettes dilute into dumb palates.

Masked street sweepers dust up

into unmarked cars and warehouse

immigrants until jets return, while

forklifting denial into news outlets

contradicting pedestrian cameras.

At the liberty library for the right

descendants, the empty reading 

room speaks without a murmur:

Vacant, any volume doesn’t mutter, 

doesn’t echo, doesn’t matter. 

Handkerchief Waves

What remains in the international 

intelligence pool that tooled a nation 

and world drains through a sieve

to home countries sweeping

hometown brain trusts elsewhere also.

Bye-bye free thought exceptionalism.

The seepage around universities

muddies so that second and third

class studies pass for good reasoning

while wearing out erasers and patching

over with makeshift information.

A first generation suffers from a setback

in understanding other peoples

while losing footholds in knowing

a planet and the atmosphere.

Each culture returns to a scapegoat

including at the meeting place

where local boredom whets tongues

prepping for action from the herd.

After the global sharing strategy

for living in one solar system

what remains calculates poorly

as though thrashing in a maelstrom.

Rich Murphy’s latest collections, Elephant by Bass Clef Books, Storage Shed and Inside Stories by Resource Publications and Mind of Europe: A Genealogy to The Fat Man and Susan Constant by Cyberwit were published 2024-2025, following First Aid and Footholds (2023). Asylum Seeker (2018) was published by Press Americana. His poetry won The Poetry Prize at Press Americana twice for Americana (2013), The Left Behind (2021), and Gival Press Poetry Prize for Voyeur (2008). His first book was The Apple in the Monkey Tree by Codhill Press (2007).

Maxmasharifova Shodiyabegim

A prospective specialist acquiring knowledge in Economics and Pedagogy

The Motif of Fear in Abdulla Qahhor’s Short Story “Daxshat”:

The Clash Between Psychology and Social Environment

Abstract

This article analyzes the short story “Daxshat” by the prominent Uzbek writer Abdulla Qahhor. In the work, the motif of fear is not presented merely as a narrative element, but as a manifestation of the violation of individual social rights and profound psychological suffering. The story is examined from the perspective of modern psychology, particularly through the theory of fear developed by Sigmund Freud. The literary-critical views of Ozod Sharafiddinov and Matyoqub Qo‘shjonov are also discussed in a scholarly and publicistic manner.

Keywords: Abdulla Qahhor, “Daxshat”, Unsin, motif of fear, social oppression, realism, cemetery.

Abdulla Qahhor entered Uzbek literature like “a ray of light.” Each of his short stories represents a small world; however, carrying the weight of this world requires considerable emotional and intellectual readiness from the reader. Despite their concise form, Qahhor’s stories possess deep psychological intensity.

As literary scholar Ozod Sharafiddinov noted:

“Qahhor turns his gaze to such layers of the human soul where the boundary between fear and courage, baseness and nobility, is thinner than a strand of hair.”

The image of Unsin in Abdulla Qahhor’s short story “Daxshat” exists precisely on this fragile psychological boundary. Analyzing Unsin’s inner experiences through the lens of modern psychology—specifically Sigmund Freud’s theory of fear—helps reveal the core essence of the work. Freud classified fear into three types: real fear, neurotic fear, and moral fear. In Unsin’s character, all three forms tragically collide.

Real Fear and the External Environment

According to Freud, real fear arises from a tangible danger in the external world. For Unsin, the nighttime cemetery, wild animals, or corpses represent real sources of danger. However, Qahhor’s artistic mastery lies in using real fear merely as a background element rather than the central focus. When Unsin enters the cemetery, his mind sends a signal to “escape,” yet social pressure and coercion shackle his movements and suppress this instinct.

Moral Fear and the Superego

Moral fear emerges from a person’s sense of responsibility toward their conscience and the moral norms imposed by society. Freud explains this phenomenon through the concept of the Superego. Unsin fears not the horror of the cemetery as much as Dodkho’s wrath and the violation of his honor and dignity. His tragedy lies in the fact that the Superego—social obligation—defeats his instinct for survival. Although he fears death, he trembles even more at the prospect of living in forced submission with Dodkho.

Neurotic Fear

The most critical moment in the story occurs when Unsin’s foot sinks into the mud and he imagines that he has stepped on a corpse. This episode is a classic example of neurotic fear as defined by Freud. Here, the threat does not originate from the external world but from the individual’s internal imagination. Under extreme emotional tension and panic, rational thinking collapses. Unsin’s unconscious fears are awakened, and reality is interpreted in a horrifying manner. As a result, the human psyche cannot withstand such pressure.

Regarding this scene, Ozod Sharafiddinov states:

“Unsin’s death is not merely a cardiac arrest, but the collapse of a human imagination that crashes into the terrifying wall it has created itself.”

Literary scholar Matyoqub Qo‘shjonov writes:

“It was not the cemetery that killed Unsin, but the remnants of outdated traditions that enslaved his will and the violation of human dignity that led him to this state.”

Conclusion

The motif of fear in Abdulla Qahhor’s “Daxshat” serves as a symbolic representation of a society in which personal freedom is suppressed. Through Unsin’s tragic death, the author exposes the ugly reality of his era and highlights the individual’s psychological loneliness. The story demonstrates that fear is not solely generated by external threats, but is intensified by inner powerlessness and social oppression.

In my view, for contemporary readers, this story stands as a profound moral lesson emphasizing the importance of protecting human dignity and liberating individuals from the shackles of fear and ignorance.

References

Qahhor, A. Selected Works. Tashkent: G‘afur G‘ulom Publishing House, 2010.

Sharafiddinov, O. The Difficult Path of Creativity. Tashkent: Literature and Art, 1980.

Qo‘shjonov, M. The Mastery of Abdulla Qahhor. Tashkent: Fan, 1988.

Freud, S. Introductory Lectures on Psychoanalysis. (translated edition)