Napkin Notes (Dawn’s Daylight Discourse and Osho) for Raquel

The Old Timer

Loud, but grew on me. Osho said the belly laugh is disappearing from the world and once it is gone the world is basically done. He has the belly laugh. People pause and look. I offer my seat to an elderly couple and he notices. He stands up. What does he want? He approaches. He announces that, ‘I can see there is one last gentleman in the world, and you are it,’ and he points at me. I tell him thanks. He goes and sits back down and continues reading his paper, while I notice not many people read a newspaper anymore.

The Sleeping One

She is dressed well, from shoes to all else,- business attire. And she sleeps every time. Then suddenly wakes up, takes a look around, uses the washroom, comes back, and leaves. She never orders anything or talks to another soul. Maybe she works night shift and day shift,- or has a sleeping disorder, or likes to rest. It’s okay. For instance, Osho told his university teachers that he napped every afternoon at a certain time and would be sleeping in class, and not to disturb him during that time. 

The Crossing Guard

Upbeat. Happy. Aged. Looks a bit like Henry Miller with his bald head. walks far he tells the others. Still, a solitary sort. Kind. Good hearted. Much energy. Reads. Writes. Is focused. Seems healthy. Balanced. Miller lauds Gurdjieff, who is Osho’s favourite. These things I think while staring out windows at the new sun. 

The Reader

A bag of books. He is a veteran of a war. Pauses to stare in the air I suppose to think about a passage he just read. Subjectively and personal experience must be valid or there would be no book or writer or just one book and that’s it. Or, maybe he is reading history or about architecture or something. Osho in real life arrived at the library every morning before the librarian and waited to be let in. He was dedicated to reading. 

The Missionaries

These ones pretend to be your best friend right away. But they are not that different than telemarketers as they follow a basic script. First they introduce themselves. Then they talk and go in steps trying to get you to go to their church. They are allowed some leeway to meet again if necessary with two more of their ilk present. That is, if they think you are worthwhile mark, meaning they can get you to church. once you state disinterest,- they will not speak w/you again. why not? Because they never liked you in any way to begin with, therefore why would they? God’s people it seems, don’t believe in internet, music, reading, friendship, movies, or much else. there is a dress code, and they can only be separate while using a bathroom and at other time. Their God is a micro manger, a strict task master. Cults are interesting. But only for a few minutes. Osho said if that particular group that they kind, but had strange beliefs. 

The Vacant

Three and they do nothing and talk about nothing. If one has had a mini-crisis- the one will cry briefly and the other two will console her. They arrive in high end Mercedes and other. There is not a scuff on their shoes and they are over accessorized. They look a bit like clowns. What they add to the world is beyond me. Osho used the word, ‘somnambulist’ a lot. May I get struck by lightning but, c’mon…

The Proletariat

Van. Boots. Coffee. Shift. No nonsense. That’s about it. A city worker. Smart though. Osho says that it is a mistake to think that there are only hands and heads,- because heads have hands and hands have heads. This is the impression I get also.

The Asshole

He buds, cuts in front of other people. I wonder if it’s me being too analytical but the two he budded in front of sit beside me. One leans over and mentions to the other, ‘That guy is plain mean.’ And the other nods. The asshole is so self involved I don’t think he even cares on any level. He’s not ‘being’ an asshole. He ‘is’ an asshole. Probably all the time,- like a way of life. He is probably also a person who throws his garbage in the street. Osho said don’t treat the earth as your garbage can. 

The Hockey Captain

He wants to talk to me because i am wearing a New York Rangers wool winter hat. But I tell him it’s really just because the hat is comfortable and I do whatever I want that way. He thought for a second I might have played for them, as he did, because why would a Toronto resident wear that? He is nice. A bruiser. He was the captain. A long time ago. He wears a hockey ring. I don’t like hockey anymore. I played too much. It’s all I did when everyone else was at the movies or working part time jobs or studying. And the ring. I guess to each his own. But Osho says even winning a beauty pageant can be a curse, because you were once Miss Wherever and might never get over it, might keep that idea in your self your whole life and not be present. Osho says he used to jog every morning and then stopped. That the people said he had lost it. But he didn’t need it anymore. Had found a better ‘it.’ 

The Super Rich

These two are from another planet. Totally silent. They don’t even say a word to one another. Unlike the faux world though,- they don’t flaunt, but ARE. There is nothing wrong in their aura and atmosphere it is their path. But how boring. They must have no story to tell at all. I don’t know why they go there, and not somewhere else,- but there must be something they like there. Just looking at them makes you want to fall asleep. Osho says the truth can wait a long time because it is the truth. Maybe they are good. Who knows? 

The Homeless

He keeps his cans outside. In bags. Talks to everyone. He’s okay overall. He only goes in there in the summer months. Has a bike. Healthier looking than anyone and more tanned. Older now. Where he goes is a mystery. Very awake, perceptive. His eyes look absolutely everywhere all the time. On alert. Has developed almost a sixth sense for survival and life. I’ve seen this before. Probably a better judge of character than any psychologist or councillor in the entire world. through hard fought experience

and actual living. Osho says what you want if you can get it is the look in the eyes of that person you saw that for whatever reason has become disengaged from society.

The Europeans

They gather and talk. It used to be like that in the malls, moreso when there was smoking. Nice enough. Sometimes one paws a rosary or other prayer bead on a string. I like their sweaters. Sweaters only for warmth. Olden days. Before me even. Kind of hermetic that group,- but all groups are I suppose. They understand one another deeply on all levels more than they even know. Osho says to enjoy the group if it is there and also solitude if it is there. 

The Nigerians

These are the hardest workers and the smartest or tied in smarts and work ethic with others. I like them very much. There is a toughness and a kind hearted way that live somehow meshed together. I don’t know them anymore but used to work alongside them. Strong in body and spirit and mind. Osho talks of Zorba the Buddha, a phrase he coined to express the marriage of opposite temperaments into one wholistic unified consciousness. Earth and sky. 

The Narcissist

There is nothing you can say to that one. They will just relate it to themselves. Impossibly narrow, more narrow than narrow,- more like a child than even children in their outlook. And the narcissist is Selfish. Dark. Materialistic. Manipulative. It’s best to stay away. Even small brief interactions are bad. They only see others for what they can provide for them. They are actors. They are not communicating out of any sense of genuine self,- but from a false self. They are ugly. They have such a bad atmosphere. Like poison. Or garbage left out somewhere on a hot summer day. I suppose Osho would call the person unconscious.

The Empath

Their plight is difficult. They can sense the others and hardly turn the perception down or off. Oh well. Hopefully the whole or source or god will heal and/or guide them. But it’s good to remain in the light as much as possible while navigating a dark world. Osho says he can be silent for four years so that those who truly know him will stilll know him in the heart. 

The Narc

He tells people he parks there to get away from his wife. But he asks people strange questions. He is a cop all the way. I knew by looking at him from twenty feet away. There is a set of people he is following, keeping tabs on. Three people actually. Two close together and a third more loosely affiliated. It’s interesting. When they disappeared, he disappeared. They always pull the narc from an area really fast if there is no use for them. Osho is not for marriage. Perhaps the narc knows most people also aren’t, even if secretly against it. 

The Techie

Quiet. To himself. Kind of a hipster. A strap that keeps the glasses on. Thirties but fully grey hair. Happy. Regular. Just living. Many computers and phones. No drama. Could probably fix any problem like that in minutes. Osho says to plant a rose garden and the world will be for you. Such is methinks finding a passion. 

The Drug Dealer Wannabe

He’s dumb. He reads all the labels of the bottles he stole or bought but thinks nobody is watching. Someone comes close and he scrambles to shove them in a bag again. He is not sure what some of the pills even are. Darting eyes. Osho says the problem with stealing something is only half you might get caught. The other half is that a cloud comes over the thief, a certain sense-aura- atmosphere-, and settles around him. This one is like that. His energy is completely messed up. Osho says many are stumbling around. 

The Bible Group

These ones are different than the other missionaries. Same religion but they just study to themselves. They are actually deep. In love and with and dedication to the meaning of scripture. And they have each other. The Good Book, the church wherever it is, and yes,- their larger community and smaller group. They have their mind and heart on more profound things than most others. Good for them, I think, though am no one to say. Jesus comes to a devotee of Osho and says to leave. The devotee tells Osho and Osho agrees right away, that the devotee should leave. Osho gives his greatest discorse on his favourite gospel, the apocryphal Gospel of St. Thomas, and provides esoteric and deeply textured insights into Jesus and his followers.

~~~~~

“Anything dead coming back to life hurts” Discuss how Toni Morrison’s Beloved explores remembering and forgetting with reference to this statement.

Or
Analyze the importance of storytelling in Beloved as a novel that grapples with “unspeakable thoughts, unspoken”.
Or
Critically examine the portrayal of slavery in Beloved. How does Morrison show Paul D and Sethe as self-defining agents of their own humanity?
Or
“Slave life; freed life—everyday was a test and a trial. Nothing could be counted on in a world where even when you were a solution you were a problem.”

Or
How does Toni Morrison portray the dehumanizing effects of slavery in Beloved?
Or
“This is not a story to pass on.” Discuss the relationship between individual and community, remembering and forgetting with references to the conclusion of Beloved.
Or
“He wasn’t surprised to learn that they had tracked her down in Cincinnati, because when he thought about it now, her price was greater than his; property that reproduced itself without cost.” Critically examine Toni Morrison’s Beloved in the context of female slavery.

Postmodernist bourgeoise Western tradition satirizes African American historicization of black community through the open-ended perspectives of fragmentations, absence and negation as embodied in the dichotomies and/or antitheses between living and dead, past and present, present and future, freedom and captivity, individual agency and the society. Toni Morrison abstracts as pamphleteer of protest writers epitomizing symbolically oppressive voices  within the marginalized narrative framework of subaltern readings. “Negroes”, “underclass” and “slaves” are implicated to be colloquial idioms to burlesque the psychological as well as spiritual deficiencies bereft of internal intricacies and psychic motifs. Paul D’s contemplative outlook of the substantial perceptivity and critical receptivity in the literary mindscapes of Sethe succinctly explains freedom as accessibility towards desires by the autonomy of the self-empowered will and/or wishes. This fiction chronicles the prosaic challenges of the slave narrative encountered by Margaret Garner whose paradoxical motherly love traumatized by the enslavement of political institutions, “Freeing yourself was one thing, claiming ownership of that freed self was another.” Stamp Paid’s body might be enslaved but his mind was elsewhere alludes to the ex-slave character that uses debt based images. Babby Suggs deconstructs history by disremembering of the bodies that result in the acrimony of one’s flesh: “here”, she said, “in this place, we flesh, flesh that weeps, laughs, flesh that stands on bare feet in grass. Love it. Love it hard.” Babby Suggs’s conviction blooming springfield of racial prejudice that personal empowerment cannot completely transcend the power of unjust societal laws and customs. Sethe’s butchering of Beloved or “crawling already” emanates  the analogies embedded in the  striking extermination of sexual perversities and metaphorical resistance to the perpetuating effectuation of slavery through captive breeding. “Nobody had her milk but me […] The milk would be there and I would be there with it.” Morrison personifies the milk of Sethe’s motherhood as the apropria of monetary worth that resonates slave owners proprietorship of disremembered body appendages. “Beloved was making her [Sethe] pay for the hand-saw […] Sethe was trying to make up for the hand-saw.” Beloved is the embodiment of rememory on the repository of African American cultural heritage as diasporic amnesia—–spirits of the phantom horror genre with realistic skin and eyes resembling naivete and innocence in the exultation of sweet honey in the rock, the trees and the water. Thus, the act of feeding the dead and pouring the libations are meant as symbols of communion, fellowship and renewal. Thus, continuity of genes cannot be dissociated from sustenance of memorabilia of the “living dead” and tragic wrenching of being and/ or non-being as anticipated in the epilogue, “although she has claim, she is not claimed […] it was not a story to pass on.”

Denver is the character of the third generation of the trinity that explores the African American cosmological trajectory of the future and Morrion’s insurmountable thesis of freedom and ownership. Denver will venture out of the yard and encounter the community in the reconstruction era as transvalued by the proclamation of Paul D in cognizance of Sethe: “We had more yesterday than anybody. We need some kind of tomorrow.” In her final soliloquy in the celebrated “She’s mine” section of the novel Denver reminds us of the perilous effects of disremembering : “I’m afraid the thing that happened that made it all right for my mother to kill my sister could happen again I don’t know who it is, but there is something terrible enough to make her do it again. Whatever it is, it comes from outside the house, outside the yard and it can come right on in the yard if it wants to.”  Satya Mohanty’s aphorism in “The Epistemic Status of Cultural Identity” , “The cognitive task of rememory is dependent on emotional achievement, on the labor of trusting oneself, one’s judgements and one’s companions” revives Valerie Smith’s critique redressal of the “inability of the text to convey the experience of what can no longer be spoken.”

Present epoch unspeakable racism of blackness is equivalent to a usable, marketable body politic as collectivized by narratological and dialogical positioning of Baby Suggs’s language that reveal the metaphor behind “We Flesh” associated with the return of dead bodies. These black bodies are euphemistically emphases of scarred, beaten, burning, pregnant, aged and growing as insidious symbols of commodities and machineries of reproduction in nineteenth century America that effulgently reviews reclaiming of dead bodies by Valerie Smith. Morrison’s politicization of corporeality and spirituality interweave body and spirit to be emphatically integrated by the visceral identity of the flesh sermon in the self-love dialectics of Baby Suggs. “And O my people they do not love your hand. They only use, tie, bind, chop off and leave out.” Critic David Lawerence describes the way in which this gesture of musicality, theatricality and linguistic reclamation put forth through the call of Baby Suggs underpins the connection of the seemingly alienated Sethe to the rest of her community: “This striving to claim self-ownership links Sethe’s own horrifying story to the story of the community. Central to the pursuit of self-ownership is the articulation of a self-defining language that springs from the flesh and blood of physical experience and that gives shape to the desire so long suppressed under slavery.” Baby Suggs’s sermon functions as the open and clear metaphor to relink flesh, desire and narrative. Sethe’s denial of death seems commensurate with the world that Morrison invents. There is a world of difference between Morrison’s insistence on remembering and acknowledging and even temporarily resurrecting the dead. Sethe’s desperate claim that nothing ever dies. In other words, the memoirs of the blackish holocaust must never be overlooked or disremembered. However, Seethe initially denies that anything passes on whether a memory, a feeling or a dead laughter. For Sethe, the static figure of her past is a picture or space into which anyone might offer her a temporary loophole out of loss and mourning and privileges for a denial both of personal responsibility and the inevitability of time itself. As Beloved consumes Sethe, Sethe loses herself to the embodied memory of Beloved until the community’s “sounds that broke the back of words”, snaps this cycle of repetition and returns Sethe to the history and Beloved to the oblivion of her death, in which she is literally dismembered—–”disappeared, some say, exploded right before their eyes.”

Toni Morrison’s depiction of the resurrectionist Beloved spotlights both state of remembering and disremembering through crisis and opportunity, that posits contours profoundly public and communal. Sethe literally becomes the superimposed dark face in Beloved’s self-reflecting gaze: “I see the dark horror that is going to smile at me […]It is the dark horror that is going to smile at me.” The unpunctuated language reinforces the profound desire to merge; the language itself resists separation and differentiation. Amy Denver’s scar as metaphor of Sethe’s back is associated with the chokecherry tree passage: “A chokecherry tree. See, here’s the bark———–it’s red and split wide open, full of sap, and this here’s the parting for the branches. You got a mighty lot of branches. Leaves, too, look like, and dern if these ain’t blossoms. Tiny little cherry blossoms just as white. Your back got a whole tree on it. In bloom. What God have in mind, I wonder.” In this context, Denver’s tree image is not relegated to her own racial imperative since Sethe’s assertion to Paul D: “I got a tree on my back” vindicates the narrative cultural impasse. Claiming her body and claiming her history become tantamount to Sethe’s learning that she is her “own best thing” linked both to community and to the forces of history.

Literary archaeology excavates the memories from the site of memorabilia and antiquaries, depositories, souvenirs and collectibles, which generate an archive of mental images and metaphors. Memories within are the multiaccentuated psychic space of Morrison’s soil embedded in the unconscious realm as the interior recollections of the unspeakable and repressed.  Sethe memorializes the surface imageries that mystifies the language in Beloved: “I got a tree on my back and a haint in my house, and nothing in between but the daughter I am holding in my arms.” That historically and culturally inscribed metaphoricity of articulation subsequently described or divested within postcolonial discourse into the amplification and/ or exemplification of Sethe’s mystery and Morrison’s text. Chokecherry tree the performative metaphor suggests and/or implicates historically and politically matrices of narrative modes of identity-formation as embodied by the textual field to be undergoing binaries in the polarization of African American history, race, gender, slavery, and white dominance/ white supremacy/ white ethnicity and black communal practices.Poisonous and astringent chokecherry mainly indigenous as flora in the landscapes biodiversities of Virginia and Carolinas associate the textual field/ etymological field/lexical field and semantic connotations fostering Beloved’s endeavor to liberate towards a vindictive stance through desperate and possessive longing for love and expiation. Sethe’s altruistic maternal affinity and Paul D’s retellings of slavery when his tongue was held down by an iron but. Morrison extrapolates the metaphor so that fragmentation and dissolution are reciprocated by literalization and performativity within postcolonial space avenues/vistas . Homi Bhava critiques this social and “interpersonal reality … that appears within poetic images as if it were in parenthesis” furthering Judith Butler’s gender identity that argues, “performativity appears to produce that which it names, to enact its own referent […] This productive capacity of discourse, a form of cultural reiterability or rearticulation, a practice of resignification but not  creation ex-nihilo.”

Chokecherry Tree symbolically signifies the disintegrated identity of a regressive past that anticipates the violent consequences slavery but also denotes the ambivalent locus for the production and reproduction of colonial desire, fantasy and fetishism. In other words, both mutilation and dispossession of the black bodies have become Morrison’s unspeakable historicity. Sethe’s own mutilation repeats her mother’s disfiguration through slavery. Sethe’s pregnancy becomes the site of dispossession by the brutality and inhumanness of the schoolteacher allegorically symbolic of the loss of subjectivity, and, therefore, in narrative terms, the absence of metaphor as identity incidental to Sethe’s dehumanization and breast milk thievery. The underworld and the heavens furthermore mythologized as chokecherry tree connects Sethe to the spirit of Beloved and hints at the possessive and desperate relationship between them. Neither Sethe entirely associates nor entirely  dissociates herself from the past[ness] and detachment and estrangement becomes existential crises.

Amy is like the Ariel creature in the context of being half slave, half human, half master, mediator or traitor and full of tales and songs and lackadaisical temperament, full of songs and tales and possessed by her lucrative aspirations —-the struggle for independence. Both Sethe and Amy Denver chronicler of their own story of survival and healing—-the latter points the verbal image of chokecherry tree after being conscious of dehumanization and mutability by the atrocities and ferocities of slavery underwent by the former’s enslavement and/or captivehood. Historical and psychological fragmentation of feminine subjectivity encapsulated in the doubling and divesting processes of metaphor that simultaneously Amy Denver’ aestheticizes performative narrative in so far as the connotations of birth; proselytizes the literal birth of Denver for which Amy Denver acts as a midwife. 

Further Reading
Barbara Christian’s Beloved, She’s Ours, Narrative January 1997, Volume 5, No. 1, pp. 36-49, Ohio State University Press
Cynthia Dobb’s Toni Morrison’s Beloved: Bodies Returned, Modernism Revisited, African American Review, Winter 1998, Volume. 32, No. 4, pp.. 563-578, Indiana State University Press
Heiker Harting’s “Chokecherry Tree[s]”: Operative Modes of Metaphor in Toni Morrison’s “Beloved”. Ariel: A Review of International English Literature, 29:4, October 1998. University of Calgary Press.

            Broken trust

When we trust with a pure heart, 
They always find a way to break it. 
Maybe my heart is a piece of art, 
So sometimes I try to fake it. 

Trust is something fragile, 
Never touch it, please! 
Do not be with it agile, 
You can hold it a squeeze. 

My trust is not for sale, 
No money is able to buy
Something that has been broken inside, 
It is priceless compared to your lies. 

Hundreds of years are not enough
To earn a broken trust once more. 
It could be obviously tough
To treat a person to the core. 

It takes a second to lose
All the trust you have earned before, 
Even tons of excuses
Can't take back it anymore.
 
                   ✍️Davronbekova Sevinch



I was born on September 13, 2006 in the city of Urgench Khorezm region. Currently, I am a student of the 11th grade of the 18th school. I have been attending the bead decoration at the Barkamol Avlod children's school for 3 years. In this direction, I have been taking pride of place in regional and international competitions. Every week I will be a guest on Khorezm television. I have many more dreams in the future.

Only you don't cry, don't laugh in pain!

May my body be frozen, my soul is in pain,
I'm sick, even if I'm sick
Only you don't cry, don't laugh in pain!

Let me take your pain away
May God make me happy,
Let there be a drop of blood in my body,
Only you don't cry, don't laugh in pain!

Ask me anything you need.
I can deliver what you want,
I fear not even death for you
Only you don't cry, don't laugh in pain!

Pains in the body are more than numerous,
It's all painful, it hurts my soul,
I forgot everything, patiently
Only you don't cry, don't laugh in pain!

I bring the herbs of paradise,
I will bring the waters of Zam Zam,
every sweet word I said to you
Only you don't cry, don't laugh in pain!
                                        Uzbekoyim

Erkinova, daughter of Charos Elbek, was born on November 13, 2008 in Navroz Mahalla, Pastdargom District, Samarkand Region. Currently, she is a 9th-grade student at School No. 105. She studied English at the B2 level, knows Russian, and Karese languages. Examples of her work are in the international magazine Kenya Times, Raven Cage Zine. published twice in the international magazine, on the ChaOS international website, in magazines. Member of the YUKSALISH organization, Member of the Volunteer Association of Uzbekistan, member of the Golden Wing organization, holder of the State certificate in the 2nd season of Shahida Yusupova's personal development competition.

Organization of educational process using modern and traditional methods

Irodaxon Ziyoyeva Umidjon qizi is a student of the Denov Institute of Entrepreneurship and Pedagogy

Abstract: This article describes in detail the use of traditional and modern methods in organizing the educational process, their advantages, disadvantages and impact on the teaching process.

Key words: traditional methods, modern methods, educational institutions, electronic tools, visual tools.

When it comes to the use of methods in the teaching process, we witness the division of our society into three:

 1. The first group favors these traditional teaching methods.

 2. Representatives of this group promote modern teaching methods.

 3. Those in the last group consider both methods to be useful and support them.

In turn, both of these methods have their own advantages and disadvantages.  A solid education system is the main condition for the development of any nation.  It is a well-known fact that the education system still relies on traditional methods and there is a need to blend the traditional teaching with modern teaching tools for an advanced education system.  There is a difference in people’s opinion regarding the use of traditional teaching methods and modern teaching methods.  Some people believe that traditional teaching methods are the best for imparting education while others agree that we should use modern teaching methods to impart quality education.  However, it is necessary to maintain a balance between them.  using traditional and modern teaching methods.  Both traditional and modern teaching methods should be used simultaneously to improve learning.

Traditional teaching methods.  Traditional teaching methods are used in educational institutions in most regions of our country. In the traditional teaching method, teachers describe the concept.  The topic is written on the board and students write important notes from it.  After the lecture, students review their notes and try to remember.  The main goal of traditional education is to successfully pass the exam, that is, control tests during the assessment of acquired knowledge.  The traditional teaching system has its own advantages and disadvantages.

 Advantages of traditional teaching methods.

 Traditional teaching methods used in educational institutions have many advantages and these advantages can also be selected as disadvantages of modern teaching.  Traditional teaching methods are cheaper and more convenient than modern teaching methods.  It can be afforded by all strata of the population.  It is more suitable for schools in rural and remote mountainous areas.  Some subjects, such as mathematics or chemistry, are best taught on the blackboard as there is.  Chemistry requires specific skills and equipment.  In such a situation, traditional methods of teaching in remote areas come in handy.  There is more teacher-student interaction in traditional teaching than in modern teaching.  Also, in traditional educational methods, discipline is strongly established in the classroom and does not require any special conditions or techniques from the teacher.  In such an educational method, the teacher has to carry out the essence of the subject and the lesson by using his personal abilities alone without any aids.

Modern teaching methods

 Since the last decade, the use of high-tech equipment in educational institutions has increased rapidly.  Currently, there is a single and reliable educational program for taking attendance and daily grading of students.  Use of computers or laptops with Wi-Fi connection in the classroom – This is an important tool in most modern teaching methods.  The teacher shows the topic himself laptop/computer connected via Wi-Fi connection of students’ laptops/computers. Use of interactive whiteboards in class- Whiteboards are highly interactive and provide touch control of computer applications.  A teacher or student can draw, write or manipulate pictures on the board, so it’s a very interactive and fun platform.  The main advantage of whiteboards is that it can show everything that can be viewed on a computer.  Other less popular modern teaching methods include the use of digital games in the classroom.  Using special websites or blogs to teach in the classroom Using microphones for lecturing in class Each lesson has electronic whiteboards in the classroom, which the teacher can use to post videos and short assignments on the topic.  This type of teaching is mostly found in higher education institutions because they have better infrastructure than schools. Studies have shown that using visual aids for teaching helps students to better understand the subject and provides a foundation for students to memorize the concept.  With modern teaching methods, the teacher can cover more content in less time, saving time because they don’t have to waste time writing on the board.  The videos and animations used in modern teaching methods look at the traditional methods. The integration of modern and traditional teaching methods is an effective teaching method. Until now, we have seen that modern and traditional teaching methods have their own advantages and disadvantages.  We have studied, therefore, that the integration of our educational system will be useful when both methods are achieved in a suitable and correct combination.

    Here the main question arises: how can we combine traditional and modern education?  Let me explain this with the following points.  Blackboards and projectors can be used in the classroom at the same time;  when teaching complex mathematical equations, the teacher can use the blackboard in the theoretical lesson, subjects can be taught using slides on the projector.  Basic subjects and applied subjects of engineering can also be taught best with the help of blending traditional and modern teaching methods.  Explain only the theory on the board and it is better to use experiment videos or animations to better explain the process.  In addition, there is another aspect where we can combine traditional and modern methods.b Teachers can first teach the subject through traditional methods and then take help from modern teaching methods to revise the subject because  after revising the topic the new topic will be more understandable.

MY MOTIVATIONS IN LIFE

Successful people always think positively. They always enjoy life no matter what. They are good at almost everything. It’s always nice to talk to them because they’re always smiling and friendly. Such people poison others with their happiness.  Successful people believe in themselves and their success. They never feel bad that “I can’t succeed” because they make every effort to learn everything in advance. However, even if something fails, they, unlike those who are harmed, ask themselves, “How did this happen and what should I do?” They ask the question and look for ways to get a positive result.  Successful people are not afraid of responsibility. They take responsibility for the decisions they make, even if they are difficult for others or risky. When you’re successful, you immediately have haters around you. Ignore them, don’t let criticism, pressure, emotional attacks make you weak. Build up your confidence and use your armor of confidence for good!!

What is the role of energy in our life? Why do I rarely take people close to me? There are different categories of people around us and we have to establish a relationship with them. I have been working on my spirituality and personal development for years and I want to share my findings with you! I avoid 3 categories of people very quickly, I don’t even read their messages: 1) He complains about his life, shares his pain with everyone, blames everyone and makes himself the victim 2) Interferes in the life of others, discusses and gossips about it; 3) Those who do not understand you, who only think they are right and give unsolicited advice. These 3 categories of people eat your energy. After you talk to a person who constantly complains about his life, makes himself miserable, blames everyone, his energy and aura of dirt will transfer to you. You feel powerless, unable to do anything. Those who interfere in other people’s lives and look for dirt under their fingernails can even make you sick. Gossip, discussions, finding fault with someone will darken your heart, and being too busy with things that have nothing to do with you is nothing more than wasting your energy. For example, I don’t care who is married, divorced or at war with someone. Those who always blame you, who do not understand even if you explain a million times, who look for dirt under their fingernails, are the biggest enemies of your energy. By the time you explain to them and justify yourself, you will be exhausted and nervous. Because he does not understand, does not want to understand. Because he himself is so negative, he thinks of others as well. I will forever block those who have bad suspicions about me, I will never talk to them. Because if you don’t do a thousand good deeds, he will suspect evil. Allah also said: “I am in the suspicions of my servant about me.” Whatever you suspect about people, he will show you. I rarely have close relationships with people. I do not allow negative energy to influence others. I don’t listen to anyone on personal matters, I don’t give advice. Because I don’t know the situation completely, and someone’s problems and pains definitely affect me. That’s why I stay away. Don’t let someone else’s dirty aura affect your beautiful life, don’t waste your valuable time discussing the lives of worthless people.

When you bring yourself to zero, that’s when positive energy flows into you. Zero is the strongest number and state in the world. The number, which represents nothingness, emptiness and nothingness, is a very powerful number. God created man innocent. At first he was zero to sin. That’s when he was the strongest. For example, you talk about your problems, let’s say you have 10-15 problems. You don’t have a car, your health is bad, you are unhappy with your family, and so on. Is it possible to erase these when you write them down on a piece of paper? Of course it is possible. But what can’t you turn off? Zero! You can’t erase an absence from a sheet.

QURBONOVA GULSANAM was born on April 16, 2006 in Dehkhanabad district of Kashkadarya region. She is currently a grade 10 student at school number 68 in Dehkhanabad district and is proud of the regional German language. She has also achieved many results in sports, table tennis, chess, checkers.

Business and its types

Zulayho Sultonaliyeva, daughter of Sultonaliyeva Zulayho Sherzod

Jizzakh branch of the National University of Uzbekistan named after
Student of group 131-23, majoring in economics (by industries and sectors)

Abstract: The official rules of business are the procedure for conducting business established by legal documents and state regulations. Informal rules are rules that have not been established by law, but have been preserved in the form of custom from time immemorial. The rule of words and honesty can be included in these sentences Key words: business, enterprise, businessman, property,
money, economy, agro, finance, commerce, Trade, organization, businessman.

Market economy is based on business. Business is an English word (bussines) that means work, activity, occupation. Business is defined in economics as follows.
“Business is an economic activity aimed at the risk of certain people or people united in an enterprise-organization, and is aimed at profiting from it or withdrawing money from money.”

Business is also called entrepreneurship and entrepreneurship. In a broad sense, business means earning money, making money. But this is not earning money in any way, but earning money by
engaging in work that benefits people, relieves their needs, and relieves their pain. Money can be made through extortion, racketeering or fraud, but this is not a business.

Business is commercial work, that is, work for money, not for free.
But business is different from working for hire. A businessman, that is, a businessman, has his own work, he is independent, has his own capital, he puts it to any work, he is not dependent on a boss. A
hired worker does not have his own work, he works for someone else, he is not the owner of capital, he is dependent on the employer.

Entrepreneurship arises when there is creativity in business. For example, land, money, the owner of a house or car becomes an entrepreneur when he uses it himself to provide services or
create products. The owner of the property is engaged in the rental business, but is not an entrepreneur. There are also rich people who get rich from the interest on their money or lend their money (often currency) to usury. These are also wealthy businessmen, but not entrepreneurs.

Business is, first of all, making money by engaging in legal, authorized work. Depending on your character, business will be open – legal and covert – illegal. A licensed business is legal, it is conducted openly. Open business is an activity that makes people’s lives prosperous. Clandestine business is business that is prohibited by law. An example of this is the drug business and the arms business, which harms the health of people, especially young people, and makes them feel bad.

Types of business differ depending on what kind of goods and services are created as a result of it and in which field it takes place.
Business types are divided into Agro (agricultural) business, Financial business, Medical business and Industrial business, Show business, Travel business, Trade business, Sports business.

The more types of paid – commercial activities there are, the more types of business there are, and the scale of business expands.
Not everyone is engaged in business, but those who have the ability to earn money. Spending money is possible for everyone, but finding money and increasing it requires a unique ability. This is called
entrepreneurial ability. Nowadays, only 5-8% of school graduates go into business. People engaged in business are different, for example, the first type: Individuals, that is, those who do business with
themselves and their families.

The second type: those who do business as part of a community or as a partner. Third types: State business – doing business on behalf of the state. A sole proprietorship is the most common and most inclusive type of business that relies on private ownership. Business in the community has also developed. State business is limited and kept in very important areas.

Business cannot be limited to production enterprises and farms, because wherever there is money to be made, there is business.
Paid universities (for example, Harvard University in the USA), colleges, schools, hospitals, theaters, concert halls, movie studios, sports clubs are also engaged in business. Sports clubs receive money by showing sports games and fights, sell the right to show them to television companies, receive a share of the money wagered on them, receive money for advertising, train and sell athletes (for
example, a rich football club buys a good player for 20, 50 and even 90 million dollars takes.

So, whoever has the opportunity to earn money, will be engaged in this business. But they are busy with business to different degrees.
Summary; Although there are many people engaged in business, not all of them become businessmen (or women).

A businessman is not a person who engages in business occasionally, for fun or to earn additional income, but a person who is permanently engaged in this business, who has turned it into his
profession and devoted his life to it.

References:
Olmasov, Ahmadjon.
Fundamentals of economic knowledge: (Textbook for academic lyceums and vocational colleges) – T.:
Publishing house named after Gafur Ghulam, 2008.-144 b
2. https://uzinterbiz.com
3.https://uz.atomiyme.com