“ARTISTIC INTERPRETATION OF UZBEKISTAN NATIONAL VALUES AND CHARACTER” IN THE MOVIE “SUV YOQALAB”, “IMAGE CREATION SKILL”

Kokand State University

Faculty of Uzbek and Russian Philology

Scientific supervisor: Ergasheva Sugdiyona

sugdiyona619@gmail.com

Student: Nomozaliyeva Hilolaxon

nomozaliyevahilola@gmail.com

Abstract. This article examines the artistic interpretation of the Uzbek national character in the short story “Suv yoqalab” by the people’s writer of Uzbekistan, Erkin A’zam. The work analyzes how the national character is manifested psychologically, socially, and culturally, and how the characteristics of the national mentality are reflected through the main characters. Text analysis, comparison, and synthetic approaches are used in the research process. Also, as a result of the research, the writer effectively highlights the main features of the Uzbek national character: hard work, valuing family and generation, harmony with nature, and spiritual wealth, using the possibilities of the short story genre.

Keywords: artistic analysis of the short story “Suv yoqalab,” national values and mentality, national character, characteristics of characters, short story genre, psychological method.

Introduction

         There are many unique works in world literature, but each work is distinguished from the other by its ideas, characters, author’s position, and style. Of course, the era in which the author lived, the place where he grew up, and the social environment have a great influence on this. Undoubtedly, the work clearly shows which nationality the author represents. Representatives of any nationality in the world differ sharply from each other in that they have their own national and universal values. The film “Suv yoqalab” by Erkin A’zam vividly depicts the traditional values and national character of the Uzbek nation, and we will try to shed light on them through this article.

National values are a concept that reflects the unique qualities of each nation, and they represent the contribution and place of that nation in its cultural heritage, which has been formed in the process of its development. As long as a nation exists, its national values ​​also apply. National values ​​are formed and improved together with the nation. National values ​​are based on the national idea. Therefore, if a state wants to subjugate other nations, it foremost tries to deprive them of their national values. This includes the historical, cultural, religious, and spiritual heritage of the people.

         In today’s era of globalization, preserving the national idea, the ideology of independence and our spiritual values, instilling them in the minds of the younger generation are becoming one of the urgent tasks. The principles put forward by our President are also starting a new stage in this direction. “If the body of society is the economy, then its soul and spirit are spirituality. Since we have decided to build a new Uzbekistan, we will rely on two strong pillars. The first is a strong economy based on market principles. The second is a strong spirituality based on the rich heritage of our ancestors and national values,” says the head of our state. Although I. Ergashev, B. Abdullayev, M. Kakharov, D. Rakhimova, Kh. Khidirov have conducted their research in this regard, the existing studies have not sufficiently analyzed the reflection of national values in our works and the main features of the Uzbek national character. Therefore, this article is aimed at highlighting these aspects, at the manifestation of national values in the work of our writers. This analysis is based on Erkin A’zam’s short story “Suv yokalab”, which won the “Serebryanniy Vityaz” award at the “Zolotoy Vityaz” international film forum (Moscow).

Literature analysis and methodology: 

         We used the Izoh.uz website in the article. Because this dictionary served as the main theoretical source in defining the conceptual foundations of terms such as national values, spirituality, moral principles, and national character in the article. In particular, this source was the basis for providing an understanding of the spiritual roots of the concept of “national value” and how they are formed in the public consciousness. In addition, while writing our article, we also reviewed the collection of articles “The Importance of National Values and Spiritual Heritage in the Development of Society”. This collection discusses the importance of national values and spiritual heritage in the development of society, the history of national values, the socio-political views of our thinkers, modern propaganda technologies in promoting national values and spiritual heritage, issues of covering national values in the media, and the problems of propaganda methodology. Erkin A’zam’s story “Suv Yoqalab” is the main object of artistic analysis of our article. Plot analysis, image system, character coverage, symbols, and expression of national values are written directly based on this film story.

         The work was carried out using the method of text analysis, the components of the work: plot, image system were deeply analyzed. Each element of the text was considered from the point of view of the aspects in which the national character is manifested. The historical literary method was used, that is, the work was analyzed in the context of the period in which it was created, taking into account the stages of development of Uzbek literature, and, most importantly, the method of psychological analysis was used to illuminate the spiritual world of the heroes, their character traits, and their connection with the national mentality. Also, the intercultural method was used to show the national customs and traditions reflected in the work.

Analysis and result

          The term “film story” began to appear in our literature from the second half of the 20th century. Writers such as Sharof Rashidov, Jamol Kamol and Usmon Azim published some of their works under this name. In particular, as a result of the creative efforts of Erkin A’zam, works of this type began to form as a separate genre and showed their own unique characteristics.

         It is natural that in the literary process, signs characteristic of a certain type or genre are also found in other genres. However, when the theoretical foundations of a particular genre take precedence, these criteria determine its poetic essence. This situation is also clearly visible in the example of film stories in Erkin A’zam’s work. Although film stories meet the requirements of the prose genre in terms of their external structure, their internal pathos and artistic direction are combined with the characteristics characteristic of the dramatic genre.

         In particular, in the film story “Suv yoqalab”, dramatism is manifested as the main aesthetic principle. In this work, the development of the plot, the character of the characters, and the dynamics of events are built in accordance with the criteria of spectacle. This aspect, in turn, ensures the proximity of the film story to the dramatic genre. As is known, spectacle is considered the main aesthetic requirement of the dramatic genre. Therefore, this feature is increasingly becoming legitimate in the poetic structure of the film story.

          In addition, the fact that Erkin A’zam’s short stories pay special attention to the most important dramatic climaxes of events, and the concise presentation of irony and psychological analysis shows the uniqueness of his literary style. Moreover, by reflecting them in the midst of life’s trials, the writer’s artistic concept is further deepened. Thus, it shows that Erkin A’zam’s short stories are not only forming as an independent genre, but also that they are an effective example of inter-genre synthesis.

          The analyzed short story “Suv yoqalab” is a work skillfully created by the author in revealing the artistic expression of national values. The short story compositionally corresponds to the Uzbek national storytelling style. The plot of the work is formed on the basis of events occurring around the main character. This developing plot reveals various aspects of the national way of life. For example, the nature of the main character reflects the traditional approach of the Uzbek people to the natural environment. Through the images in the work, national values such as family, the institution of the family and its role in society, respect for elders, support for youth, love for the Motherland, teamwork, loyalty, honor, honesty, and justice are shown. That is, we can see that the main character of the work, Bolta Mardon, intervenes when the wives of Hasan-Husan are fighting for water, stops the fighting, and makes a fair judgment, that he does not give water to a fellow villager who once robbed the state warehouse, that he is generous to his fellow villagers, that he whips his son who has chosen a dirty path to correct him, and that he lies for the peace of a family. While describing the events of the work, we can say that Erkin A’zam used new artistic conventions with great skill through Bolta Mardon’s stubborn, stubborn, intolerant, and just character. Another skill of our creator is in choosing suitable names for each of the heroes of the work. For example, if we pay attention to the name of the main character – Bolta Mardon, we see that this name was not chosen by chance. “Axe” is a sharp, cutting, powerful weapon, and the character of the character is also in harmony with this tool. Giving him the name “Axe” refers to his character, behavior, firmness in speech, and his place in society. Every word that comes out of Bolta Mardon’s mouth is like an ax – clear, sharp, and impressive. What he says “reaches the target without fail,” that is, he boldly and fearlessly expresses his opinion and is able to subordinate those around him to it. So, through the name “Axe Mardon,” the author reveals the spiritual world and social position of the hero using artistic means. In Erkin A’zam’s short stories, the plot is usually built in chronological or concentric forms. In a chronological plot, events develop in chronological order, while in a concentric plot, events develop around a center. Exposition plays an important role in the author’s works.

         Through it, the characters, their environment, character and time are introduced, and the viewer or reader is immersed in the events of the work. Exposition can be in various forms – direct, reverse, mixed or delayed. This provides different ways of entering the plot. Erkin A’zam mainly uses direct and mixed expositions in his works. Through these methods, he gradually introduces the reader to the development and atmosphere of events.

         The work in our analysis begins with the words “A spacious courtyard. A tall igloo in the middle of the three-sided building. Beyond the igloo is a dense, wooded garden.” At first glance, it is an exposition that begins like a typical work, but we can see symbolic meanings in it. For example, in the sentence “A three-sided building,” our writer describes a large family consisting of three small households and united by a “tall igloo.” The head of that family is Bolta Mardon. When we imagine the image of Bolta Mardon, our solid, heavy, and respected fathers or grandfathers come to mind. His stature, the way he wears a skullcap, and the way he walks with his belt tightly tied — all of these are vivid expressions of our national traditions and values. Although Bolta Mardon has left his post as chairman, his concern for the people’s suffering and his willingness to put the interests of the people above his own interests still make him a respected person among the people. These qualities, in turn, directly stem from our national upbringing, ancient traditions, and values such as humanity, solidarity, and kindness inherited from our ancestors. In the work, Bolta Mardon is depicted not only as a just leader, but also as a loving father, a patriot, and an honorable person. In his image, we see true examples of national character – patience, patriotism, honesty, and loyalty to the people. His daughter, Zulfiya, who was raised by him, also grew up with national values ​​such as thoughtfulness, modesty, patience, and loyalty to her parents, characteristic of an Uzbek woman. She puts respect for her parents and loyalty to her family in the first place. Writing about her, the author expresses the purity and innocence inherent in the nature of an Uzbek woman in one sentence: “Zulfiya’s house. A small courtyard. A lot of greenery, a lot of greenery.”

         Indeed, the writer’s works mainly illuminate the lives of ordinary people in a rural environment. They have a unique image and skillfully reveal complex but sincere feelings. The writer places special emphasis on highlighting not only everyday events, but also the inner experiences, hopes, and spiritual conflicts of the characters. For example, Bolta Mardon’s three sons seem to depict his youth. The eldest son represents his youthful energy, pride, and arrogance, the middle son represents his unfulfilled dreams and unachieved goals, and the youngest son represents his unrealized dreams and aspirations in life. “Does a father mean a prophet? I tell you not to be as vain as I am… If you marry, find a woman who will never disappoint you. Your mother is a very good woman, she has never done anything wrong to me. Moreover, she gave birth to brave sons like you. But it’s hard when your heart is not full…”, he says, advising his youngest son.

         In Erkin A’zam’s work, the ideas expressed in the vernacular, the brilliance of artistic observation and means of depiction distinguish him from others.

         In this work, one of the qualities inherent in humanity – to do good to people, that is, the concept of goodness, plays an important role. In the development of events, the fight against any oppression and evil is carried out not with weapons, but with the illuminating spiritual light – goodness. The images depicted in the work, especially the image of Hamro Baba, strengthen the artistic and philosophical basis of this idea. Although Hamro Baba is blind, his faith in life, humanity and the power of goodness is impressively illuminated. The wisdom that is said in his language, “He who brings water, the path of the one who sees water becomes clear,” puts forward the idea that a person who does good will definitely reach the “illuminated path.”

         In conclusion, national values, national character and national spirit are among the main factors determining the content of literary and artistic works. It is through literature that writers fulfill the “mission” of transmitting the historical heritage, traditions, religious beliefs and moral principles of the people from generation to generation. Such works play an important role in the spiritual formation of the modern reader, as well as in the process of self-awareness.

          In the work of Erkin A’zam, the national spirit, national character and traditional thinking have found a deep artistic expression. The heroes in his works reflect the mentality of the Uzbek people with their natural stature, complex mental state, inner experiences and relationship to the environment. Through a variety of images, the author creates life events familiar to every reader. This makes the literary work even closer to the reader. In particular, the reflection of rural life, folk thinking, kindness, patience, respect and family life are expressed in the works in a realistic and convincing way. By comparing yesterday and today, the writer analyzes the changes in the human spiritual world, how personal experiences are manifested against the background of changes in society. As a result, the literary work is not only an artistic phenomenon that gives aesthetic pleasure, but also a means of preserving and developing national identity.

                                    References:

1. Spirituality. Dictionary of basic concepts. -Tashkent, 2021. – p. 640).

2. From the article “The issue of national values and national character” by Munisa Mavrulova, senior lecturer at the Uzbekistan State Institute of Arts and Culture, Doctor of Philosophy in Philosophy

3. Erkin A’zam. The story “Suv yoqalab” // Collection: “Jannat o ‘zi qadadir”. – “Sharq” NMAK editorial office, Tashkent – 2007

4. Rasulov, M. Spirituality and moral principles in Uzbek literature. – Tashkent, 2019.

5. Karimova, G. National character and its interpretation in literary images. – Bukhara, 2021.

6. Sobirov, R. Uzbek national mentality and its expression in literature. – Tashkent, 2018.

7. Tursunov, A. National values and modern Uzbek society. – Samarkand, 2020.

8. https://saviya.uz/hayot/tarjimai-hol/erkin-azam-1950/

9. https://qalampir.uz/news/prezident-ma-naviyatni-yuksaltirish-buyicha-yigilish-ukerdi-31829

10. https://library.ziyonet.uz/book/86116

11. https://vaqf.uz/uz/lists/view/455

12. https://arxiv.uz/uz/documents/slaydlar/pedagogik-psixologiya/milliy-qadriyatlar

Christina Chin (plain) 

Jerome Berglund (italic) 

Ringtones

my universe 

in his shirt pocket 

heartbeats

consistently 

inconsistent   

phonetic bliss 

he mispronounces 

croissant

a word 

in edgewise

our favourite spot

now it’s just a word 

for love

afterhours 

club 

bonus of a playful twist 

our shared notes app

is just “honey” 

welcoming new deity

to the household 

and honey I forgot

love as digital-age 

sweetness

ripples from the 

central fountain 

Annotation: This article examines the role of technology in modern language learning. It highlights how digital tools such as online dictionaries, mobile apps, and artificial intelligence-based systems are changing the process of acquiring new languages. The research also discusses both the advantages and challenges of using technology in linguistics education. Examples from real-life practices are presented to support the arguments.

Keywords: language learning,technology, linguistics, digital tools, education,efficient,translate,learners,skills,multilingualism,artificial intelligence,globalization.

Introduction :In the 21st century, technology has become an inseparable part of education, especially in the field of linguistics. Traditional language learning methods such as memorization, grammar-focused drills, and classroom-based lessons are now being supplemented—or even replaced—by digital resources. The integration of technology into language learning is not simply a trend; it is a necessity brought about by globalization and the demand for multilingual competence. Unlike in the past, when learners relied heavily on textbooks and teacher-led instruction, today’s students can practice listening through podcasts, improve speaking skills with interactive applications, and enhance vocabulary with online flashcards. For example, instead of repeating words mechanically, learners now use applications like Quizlet or Anki, which apply spaced repetition algorithms to ensure long-term retention of vocabulary. This represents a significant shift from passive memorization to active, technology-supported engagement.Furthermore, the integration of technology into language learning is not simply a trend but rather a global necessity. Globalization has created an environment where multilingual competence is increasingly required. Students are expected not only to know foreign languages but also to use them effectively in international communication, business, and academia. Technology makes this goal more achievable by connecting learners with authentic resources and native speakers across the globe. For instance, video conferencing platforms such Zoom or Microsoft Teams allow language learners to attend virtual classes taught by instructors thousands of miles away.Another key factor is personalization. Traditional classrooms often adopt a “one-size-fits-all” approach, but digital platforms use adaptive learning systems to tailor content according to the learner’s level and progress. Artificial intelligence-driven tools, such as language chatbots or pronunciation analyzers, provide instant feedback, something that is difficult to achieve in a crowded classroom.Ultimately, technology has redefined the boundaries of language learning. It no longer occurs solely within the four walls of a classroom but extends to every part of a learner’s daily life—through mobile apps, online communities, and digital immersion environments. This combination of accessibility, flexibility, and global connectivity makes technology not just an addition to traditional methods but an essential pillar of modern linguistics education. The integration of technology into language learning is not merely a passing trend but rather a global necessity. In a world where communication transcends borders, the ability to master multiple languages is highly valued in business, education, and international relations. Technology plays a crucial role in bridging this gap.For example, digital platforms such as Duolingo, Memrise, and Busuu provide learners with opportunities to study languages interactively at their own pace. These tools adapt to individual progress and offer personalized learning experiences, something that traditional classrooms often struggle to achieve. The accessibility of these resources also ensures that people from different socio-economic backgrounds can learn languages without the barriers of cost or geography.

The Relevance of the Topic:The importance of technology in language learning lies in its ability to provide access, flexibility, and efficiency. Unlike traditional methods, learners today have opportunities to practice language skills anytime and anywhere. Mobile applications like Duolingo and Memrise allow learners to study vocabulary and grammar interactively. Online platforms such as Coursera or edX provide language courses taught by native speakers from across the globe.Another key aspect of relevance is the impact of artificial intelligence (AI). For example, AI-powered chatbots can simulate conversations, helping learners improve speaking and listening skills without fear of making mistakes. This demonstrates how technology not only supports but also motivates learners.Analysis with Examples

§ 

Ø Online Dictionaries and Translators

Digital dictionaries such as Oxford Online or Cambridge Dictionary give instant access to word meanings, pronunciations, and examples. Tools like GoogleTranslate provide immediate translation, though not always perfect, making them practical aids for beginners.

Ø Mobile Learning Apps

Applications such as Duolingo and Babbel turn language learning into a game-like experience. For example, Duolingo rewards learners with points and badges, which increases motivation. Research shows that learners using mobile apps practice more consistently than those relying solely on textbooks. Access to Authentic Materials.Learners can watch films, listen to podcasts, and read articles in their target language. For instance, a student studying English can follow international news through the BBC Learning English platform, which combines real-world news with structured language learning exercises.

Ø  Social Media and Online Communication

Social platforms like Facebook groups, Reddit communities, or language exchange apps (HelloTalk, Tandem) enable learners to communicate with native speakers. This offers real-life practice opportunities that traditional classrooms often lack. Interactive Communication:Virtual platforms such as Zoom, Microsoft Teams, and Tandem connect learners with teachers and native speakers worldwide. Unlike in traditional classrooms where interaction is limited to classmates, these tools allow real-time cross-cultural communication.

Ø  Artificial Intelligence and Virtual Assistants

Voice assistants like Siri, Alexa, or Google Assistant can be used to practice pronunciation and everyday conversation. AI systems analyze the learner’s speech, detect mistakes, and suggest improvements. For example, ChatGPT itself can be a tool for practicing different aspects of language learning. Adaptive Learning and Personalization: Artificial intelligence-powered applications adjust lessons based on the learner’s strengths and weaknesses. For example, pronunciation apps like Elsa Speak use speech recognition technology to provide immediate feedback, helping learners achieve near-native accuracy in speaking.

Advantages and challenges 

v Accessibility: learning anytime, anywhere

v Motivation: interactive and game-based tasks

v Personalization: adaptive learning systems adjust to learner’s level

v Exposure: direct communication with native speakers

v Overreliance on technology can reduce traditional study discipline

v Not all online content is reliable or accurate

v Learners may face digital distraction instead of focused study

v Some students lack stable internet or devices

 Importance of Technology in Linguistics: From a broader perspective, technology enhances not only language acquisition but also linguistic research. Linguists use digital corpora to analyze language patterns, study dialects, and explore sociolinguistic trends. Speech recognition and natural language processing (NLP) tools also contribute to advancements in translation, language preservation, and artificial intelligence.For example, endangered languages can now be recorded, digitized, and shared globally. This ensures that they are preserved for future generations and made accessible for study. Similarly, online collaboration platforms allow linguists from different countries to work together on projects without geographical limitations.

    Conclusion

Technology has redefined the boundaries of language learning and research in linguistics. It offers accessibility, personalization, and global connectivity, which traditional classrooms cannot fully provide. Far from being a simple supplement, technology has become an essential pillar in modern education. By embracing digital tools, linguistics not only adapts to the demands of globalization but also empowers individuals to communicate effectively across cultures and societies.

The future of linguistics lies in the synergy between human expertise and technological innovation. As artificial intelligence and digital platforms continue to advance, language learning will become more efficient, inclusive, and interconnected than ever before.

References

1. BBC. (2025). BBC Learning English. https://www.bbc.co.uk/learningenglish

2. Busuu. (2025). Busuu Language Learning App. https://www.busuu.coom 

3. Duolingo. (2025). Duolingo. https://www.duolingo.com 

4. Elsa Corp. (2025). Elsa Speak. https://elsaspeak.coom.

5. Godwin-Jones, R. (2018). Emerging technologies: Language learning and technology. Language Learning & Technology, 22(3), 2–11.

6. Kukulska-Hulme, A. (2020). Mobile-assisted language learning. Routledge.

7. Memrise. (2025). Memrise App. https://www.memrise.com 

8. Warschauer, M., & Kern, R. (2000). Network-based language teaching: Concepts and practice. Cambridge University Press.

BBC Learning English (https://www.bbc.co.uk/learningenglish/) BBC Learning English – Learn English with BBC Learning English – Homepage

About BBC Learning English

Annotation

This article discusses the attention and opportunities directed by our state towards women, young people with disabilities, and socially vulnerable groups of the population so that the youth of our society can grow up as healthy, educated, hardworking, and independent-minded individuals.

Key words: Society, youth, neighborhood, state, gender equality, power, women, leader.

Today, young people have become a significant part of society who form state authority, influence the internal and external policies of the country, and actively participate in its activities. The role of youth in the relations between the state and society is noticeably increasing. In Uzbekistan as well, this indicator is steadily growing.

The President of the Republic of Uzbekistan, Shavkat Mirziyoyev, emphasized:
“We will continue the state policy regarding youth firmly and consistently. Moreover, we will not only continue but also raise this policy to the highest level as one of our most important priorities, in line with modern requirements. For our youth to become independent thinkers, with high intellectual and spiritual potential, who are not inferior to their peers in any field worldwide, and to live happily — our state and society will mobilize all their strength and opportunities.”
[Mirziyoyev Sh.M. Together We Will Build a Free, Prosperous and Democratic Uzbekistan. Tashkent: “Uzbekistan,” 2016, p.14].

This is one of the greatest examples of the attention given to youth.

Since the future, development, and progress of countries are in the hands of young people, it is important to note the international concepts and terms regarding youth. Each country sets its own age limits for youth. For example, in the USA and Japan, people aged 13–14 up to 29–30 are considered youth; in Bulgaria, 15 to 29; in Russia, 15 to 30; in Germany, “younger youth” are 14–18 and “older youth” are 18–27. According to Article 3 of the Law of the Republic of Uzbekistan “On State Youth Policy,” citizens from the age of 14 up to 30 are classified as youth [http://blog.xabar.uz/post/yoshlar-orasida-huquqiy-savodxonlikni-oshirishda-huquqiy-ta-lim].

This shows that a large portion of the population of Uzbekistan consists of youth. It is therefore necessary to focus on the opportunities provided to them.

In Uzbekistan, various opportunities are being created to enhance the role of youth and raise them as important figures for the future of the state. For instance, democratic reforms were introduced into the management system of neighborhood institutions. New management mechanisms were created, a vertical system for working with youth was established, and problems of young people are now addressed directly within neighborhoods. In order to increase the efficiency of educational and upbringing activities, the Decree of the President of the Republic of Uzbekistan “On Measures for the Fundamental Improvement of the System of Working with Youth in Neighborhoods” (PQ-92, January 19, 2022) was adopted [https://lex.uz/uz/docs/-5831865].

According to this decree, the position of “Youth Leader” was introduced in every neighborhood. Databases such as the “Youth Balance,” “Youth Register,” and the “Youth Portal” were established, with responsibilities assigned to youth leaders. Material assistance, housing subsidies, partial coverage of tuition fees, and support for vocational training and driver’s courses are also being provided.

A significant part of these opportunities is allocated to women. By the Presidential Decree “On Measures to Further Accelerate Systematic Support for Families and Women” (PF-87, March 7, 2022) [https://lex.uz/docs/-5899498], systematic reforms are being carried out to protect women’s rights and interests, increase their social, political, and economic activity, ensure gender equality, and engage women in entrepreneurship.

In the field of education, many opportunities are being created. For example, socially active youth receive privileges when applying to universities. A Presidential grant is awarded to the top 200 students with the highest entrance exam scores. Students studying under contracts are provided with education loans, and for active students or those who have completed military service, 35% of their tuition is reimbursed. The introduction of the “Youth Register” has also raised youth policy to a new stage [https://pm.gov.uz/oz/lists/view/2117].

As a result, thousands of unemployed youth in need of social, psychological, and economic support have been registered and provided with targeted assistance.

The First President of Uzbekistan, Islam Karimov, stated:
“The future of our Motherland, the destiny of our people, and the reputation of our country in the world community, first of all, depends on how our children will grow up, what kind of people they will become, and how they will enter life. We must never forget this truth.”
[Karimov I. High Spirituality is an Invincible Power. Tashkent: “Ma’naviyat,” 2008].

This means that it is essential to teach young people how to find their place in life and make effective use of the opportunities available to them.

Attention is also given to youth with disabilities. According to the Presidential Decree (PQ-74, February 27, 2023) [https://www.lex.uz/docs/6391378], individuals with disabilities and their caregivers are granted priority in receiving state services, as well as strengthened legal guarantees and legal support.

President Shavkat Mirziyoyev has noted:
“Building a New Uzbekistan is not just a desire or a subjective phenomenon, but an objective necessity based on historical foundations, current political, legal, socio-economic, and spiritual realities, and the age-old aspirations of our people. The driving force of our reforms is the knowledge, abilities, and potential of our citizens.”
[Mirziyoyev Sh. The Development Strategy of New Uzbekistan. Tashkent: “Uzbekistan,” 2022].

Conclusion

Indeed, the opportunities and attention provided to youth serve as the strongest motivator for us to move forward. If every young person knows how to properly use these opportunities, they will undoubtedly grow into specialists who contribute greatly to the prosperity of our country.

The expansion of educational institutions such as “Presidential Schools,” “Creative Schools,” and “Temurbek Schools” demonstrates the country’s commitment to raising competitive personnel. Youth are also being supported to start businesses through loans, provided with professional training, and ensured employment.

Great importance is also attached to sports, as our compatriots proudly raise the flag of Uzbekistan at international competitions. Special attention is paid to youth with disabilities, who also achieve remarkable success as athletes, artists, teachers, businessmen, and political leaders.

Thus, it is clear that opportunities in Uzbekistan are balanced for all citizens, regardless of whether they are healthy or disabled. This gives us, the youth, great pride and motivation.

The continuous reforms and conditions created for us inspire satisfaction and confidence in our future, ensuring that Uzbekistan develops into a prosperous state with educated, skilled, and active youth.

References

1. Mirziyoyev Sh.M. Together We Will Build a Free, Prosperous and Democratic Uzbekistan. Tashkent: “Uzbekistan,” 2016.
2. Karimov I. High Spirituality is an Invincible Power. Tashkent: “Ma’naviyat,” 2008.
3. Mirziyoyev Sh. The Development Strategy of New Uzbekistan. Tashkent: “Uzbekistan,” 2022.
4. http://blog.xabar.uz/post/yoshlar-orasida-huquqiy-savodxonlikni-oshirishda-huquqiy-ta-lim
5. Decree of the President of the Republic of Uzbekistan PQ-92, January 19, 2022. https://lex.uz/uz/docs/-5831865
6. On Improving the System of Working with Youth in Neighborhoods. http://lex.uz/uz/docs/-5831865
7. Presidential Decree PF-87, March 7, 2022. https://lex.uz/docs/-5899498
8. Youth of New Uzbekistan: Opportunities and Prospects. https://pm.gov.uz/oz/lists/view/2117
9. Decree of the President of the Republic of Uzbekistan PQ-74, February 27, 2023. https://www.lex.uz/docs/6391378

Financial Technologies (FinTech) as an Innovative Solution in the Banking System

      Abstract: This article discusses the concept of financial technologies (FinTech), their application in the banking system, advantages, and existing challenges. Furthermore, it analyzes the role of FinTech in modernizing banking services, improving customer satisfaction, and ensuring competitiveness.

      Keywords: FinTech, banking system, digital economy, financial services, innovation.

      Introduction

      In recent years, the financial services sector has been developing rapidly worldwide. At the center of this transformation lies financial technologies, commonly known as FinTech. FinTech refers to the wide application of modern information technologies in providing financial services. Internet banking, mobile applications, electronic payment systems, cryptocurrencies, and blockchain technologies have taken financial systems to a new level. The banking sector of Uzbekistan is also part of this global trend. In recent years, electronic payment systems have developed significantly, and mobile banking has been actively introduced. This process, on one hand, creates convenience for customers, and on the other hand, enhances the competitiveness of banks.

      Main Part

      The integration of financial technologies into the banking system provides several key advantages:

1. Speed and convenience. Customers can use banking services without leaving their homes. Mobile banking allows them to make payments, monitor accounts, and apply for loans quickly and easily.

2. Cost reduction. Instead of expanding physical branches, banks can enlarge their customer base through digital services. This ensures efficiency for both banks and clients.

3. Security. Payment systems based on blockchain technology reduce the risks of fraud and data manipulation.

4. New products and services. FinTech enables banks to introduce innovative services, such as instant microloans, online investment platforms, and working with crypto-assets.

5. Expansion of customer base. Digital services attract younger and more tech-oriented customers, thereby enhancing financial inclusion. Despite these advantages, FinTech development faces certain challenges. Cybersecurity threats, legal gaps, and insufficient digital literacy among certain groups of the population may hinder its progress. Therefore, banks should not only implement technological innovations but also pay attention to raising customers’ digital awareness.

      Conclusion 

      In conclusion, financial technologies (FinTech) are among the key factors shaping the future of the banking sector. They simplify and accelerate financial services while creating opportunities for innovative development. In Uzbekistan, the active implementation of FinTech will allow banks to provide high-quality services, increase accessibility of financial services, and strengthen the competitiveness of the national economy.

      References

1. Arner, D. W., Barberis, J., & Buckley, R. P. (2016). The Evolution of Fintech: A New Post-Crisis Paradigm? Georgetown Journal of International Law, 47(4), 1271–1319.

2. Philippon, T. (2016). The FinTech Opportunity. NBER Working Paper No. 22476, National Bureau of Economic Research.

3. Gomber, P., Kauffman, R. J., Parker, C., & Weber, B. W. (2018). On the Fintech Revolution: Interpreting the Forces of Innovation, Disruption, and Transformation in Financial Services. Journal of Management Information Systems, 35(1), 220–265.

4. Zavolokina, L., Dolata, M., & Schwabe, G. (2016). FinTech – What’s in a Name? Proceedings of the 37th International Conference on Information Systems (ICIS 2016), Dublin.

I am Eshmurodova Sevinch Bahrom qizi, born in 2006 in the Kamashi district of the Kashkadarya region. Between 2022 and 2024, I studied at the Academic Lyceum of Karshi State University in the “exact sciences” department and successfully graduated. In 2024, I was admitted to Karshi State Technical University and am currently a 1st-year student at the Faculty of Economics and Management, Banking Department. In my free time, I play sports. I am a 3-time champion of Uzbekistan. I have also taken the honorable 1st place in Tashkent several times. In addition, I have won the Rector’s Cup several times. Currently, I am running an online business at home. I make tiaras for girls. I take an online course in Turkish. My goal is to open a training center in the area where I live, in agreement with the governor.  I would like to pay special attention to Turkish, Russian, mathematics, and robotics.

Throughout history, there are figures that never fade with time. Figures that, even if born from mythical imagination or ancient philosophical thought, continue to inspire, challenge, and teach. One such figure is Heracles – a hero who didn’t just accomplish twelve labors, but who shaped an entire cultural and ethical worldview across the centuries.

With deep emotion and admiration, Eviasmile today hosts an interview that unfolds Heracles not as a mere myth, but as a multifaceted phenomenon: historical, ethnological, philosophical, artistic, and profoundly human. The artist and researcher Konstantinos Fais, through his visual creations and in-depth study, guides us into the fascinating world of Heracles – from ancient Erytheia to Euboea and the Lichadonisia – proving that this hero is more modern and relevant than ever.

1. I came to know you through Mrs. Eva Petropoulou-Lianou, with whom I’ve been collaborating for the past year. Upon discovering your work, I was deeply moved and thought to engage in an interesting conversation about the Path of Heracles. How did your involvement with Heracles begin?

First of all, I must mention that Mrs. Petropoulou-Lianou is a calm yet powerful force in the realm of culture. Despite her cultural and humanitarian actions evolving on a global scale, she chooses to avoid showiness and unnecessary spectacle.

As for Heracles, although I was fascinated by his myth since childhood, my intensive engagement with the hero began about eight years ago, when I decided to delve into highlighting primarily Greek and broader Mediterranean culture through visual art. A thorough study of Greco-Roman literature – essential for understanding Heracles – introduced me to incredible dimensions of the myth that geographically extend beyond Hellenism, even as it developed during the Second Major Greek Colonization of the Archaic period.

The myth’s excellence became strikingly apparent and admittedly captivated me. Heracles not only survived the fall of the Greek world with the rise of the Roman Empire, but became a symbol of strength and bravery, a tool of political symbolism, and an archetype embraced by emperors. Leaders and entire dynasties in the ancient world claimed descent from him – for example, Leonidas of Sparta was considered his 20th descendant, Alexander the Great his 27th, along with Pyrrhus I of Epirus and Fabius Maximus.

From the fall of the Roman Empire through the Byzantine period, the Renaissance, and the Enlightenment, Heracles of Thebes retains his status as a paragon of chivalry, arriving in our times with undiminished prestige…in such a way that all other heroes pale in comparison.

2. According to your research, do you believe this hero really existed? What can we learn from his mythology and how can it influence modern life?

First, allow me to congratulate you on your bold and deeply thoughtful question. It’s my belief that this most dazzling chapter of Greek Mythology and of Hellenism as a whole contains a strong historical core.

It may be that the myth was inspired by a prominent Greek figure from the Bronze Age, or a succession of notable individuals whose deeds merged into a unified mythological narrative. The ethnological approach, based on Greek and Roman sources starting with Herodorus of Pontus, suggests that there were at least seven mythical figures named Heracles – and the Roman scholar Varro mentions 43! Roman author Mavrus Servius Honoratus notes that even before the Roman Empire, any man of immense strength was dubbed “Heracles” by the Romans.

Of course, there’s also the contrasting theory that the myth is a purely philosophical construct, its interpretation shifting with the times and the author. Regardless, the knowledge and values transmitted through the myth – from archaic and classical antiquity to modern life – constitute undeniable cultural and moral wealth.

The truth is that Heracles’ myth is transformed throughout recorded history: from Homer’s “performer of great deeds,” to the “king of empires from East to West” in Dio Chrysostom, and then to the “benefactor of the people” in John Tzetzes of the 12th century AD. His character evolves fascinatingly.

Consider the myth’s wide reach in the ancient world – from the island of Erytheia west of Tartessos to the Aornis Rock in Asia, from the Hyperboreans to Ethiopia – people everywhere told of his exploits. As for what he teaches us: to purify our soul and follow the path of Virtue requires constant struggle and sacrifice, regardless of origin or status.

Despite his many epic feats, if I were to choose one defining moment of his life, it would be the famous allegory by the sophist Prodicus – the crossroad where Heracles must choose between Virtue and Vice, ultimately choosing Virtue. As Pythagoras also said, it is the difficult tasks that lead to virtue, not the pleasant ones. He called virtue “the law of the gods” and great-heartedness, prudence, and bravery “strong anchors.”

3. In exploring the etymology of the name “Heracles,” I found that it means “the glory of Hera.” But according to mythology, he was pursued by the goddess Hera. How do we reconcile this?

First, it’s worth noting that Heracles was also descended from Perseus and Alcaeus, which is why he was initially called Alcaeus or Alcides, after that ancestor. Mythological accounts differ by era, region, and author.

The version you refer to is explained as follows: Hera, to punish Zeus’s infidelity, sent two snakes to kill the infant Heracles. I’m fond of the astronomical detail from Theocritus of Syracuse, who wrote that “on the night the Bear [Ursa Major] tilted westward, two snakes with sparkling eyes, dark venom, and terrible fangs charged at Heracles.” Yet the baby strangled them with ease and, when Amphitryon entered the room in a panic, Heracles joyfully tossed the dead serpents at his foster father’s feet.

Another “earthly” version from Pherecydes of Athens claims it was Amphitryon himself who placed the snakes in the cradle to see which child was his own. When the people of Argos learned what had happened, they gave the boy the name “Heracles” – meaning he earned glory (kleos) because of Hera.

Another version: after Hera drove him mad, causing him to kill his own family, Heracles sought purification at the Oracle of Delphi. There, the Pythia gave him the name Heracles – “he who glorifies Hera” – as a form of spiritual redemption.

If we set aside Hera, there are other theories. Diodorus Siculus says the Heracles of Zeus and Alcmene – “the third and final one, who lived just before the Trojan War” – inherited the name from two earlier figures: the Cretan Idaean Heracles and an Egyptian Heracles. Because he lived a similar life to theirs, it was believed that “through all the ages, there was only one Heracles.” This is part of what we call the “ethnological prism” of Heracles.

Lastly, the philosopher Porphyry wrote in On Statues that Heracles was a name for the Sun, from klasthai pros ton aera – “to move toward the air,” symbolizing the sun’s journey from east to west, which purifies the Earth of evil. Thus, the twelve labors were linked mythologically to the zodiac cycle.

And regarding Hera’s jealousy: ironically, it was her milk that made Heracles immortal and created the Milky Way. This strange twist, as Diodorus puts it, shows how his birth mother abandoned him out of fear, while the source of his fear – his stepmother – unwittingly gave him divine nourishment.

4. I’ve volunteered for over nine years supporting people with disabilities. Could you share a bit about your artwork and your collaboration with the Lighthouse for the Blind?

Allow me once again to express my sincere admiration for your work. That collaboration was a unique and truly profound experience for me. It’s a real challenge for a visual artist to create for those with visual impairments, as sight is a primary mode of receiving information.

I had to carefully select the appropriate artistic pieces to fulfill this goal. We raised the bar for knowledge through Art and ancient literature because inclusion is a social imperative without boundaries. The first piece adapted into tactile format through the pioneering PIAF method was a portrait of Heracles.

5. Through your artistic perspective, can we find the path of Virtue that Heracles followed?

Regarding my art, I can confidently say that it is an effort to highlight our sacred and ancient heritage through each work – the result not only of long-term research but also of selfless love for our heroic and genealogical lineage.

From our modern elders to the ancients, our legacy is unified, and I believe we must respect it and build our future upon its timeless teachings. That said, distancing myself from narrow ideologies or opportunism, I believe it is up to each person to interpret visual stimuli in ways that serve both personal and collective good.

Greed, excess, and superficial modern lifestyles have caused spiritual atrophy in humanity – what Periander once called a “burdensome inheritance.” As Thucydides said, “Without courage, no art holds power over danger.” Food for thought…

6. On your social media, I noticed some of your works have been animated through AI. Can you tell me more about that?

Yes, depending on the context, I was initially hesitant – even skeptical – about artificial intelligence. But I eventually gave in to curiosity and experimented a bit. I must admit, I was impressed with the results.

However, as an artist rooted in classical and Hellenistic styles, I’ll approach this realm with great caution. We “old-school” researchers and artists still say nothing compares to the “smell of paper.” I’m in favor of progress, of course – but with respect for our roots and ethical framework.

7. While writing this interview, I thought schools could organize activities to help students learn about Heracles and draw life lessons from him. What do you think of this idea?

It’s an excellent idea – the real question is whether the authorities are willing to implement it with maturity and vision, as the greatest hero deserves. If we continue to treat Greek mythology – and Heracles in particular – merely as bedtime stories, there’s little hope for serious progress.

Heracles is an epic saga that’s been burning bright for 3,000 years. Interpreting his myth requires a multidimensional approach, and to incorporate it into education effectively demands thoughtful planning.

It should begin with simple storytelling at the early stages, then gradually delve into primary sources and the myth’s historical evolution – from Antiquity, the Middle Ages, the Renaissance, the Enlightenment, to the 19th-century comparative theories and 20th-century psychoanalytical and structuralist interpretations.

Higher education institutions should also take this more seriously. As far as I know, that’s not yet happening. For any such attempt to bear fruit, wisdom and care are essential.

8. Before we conclude this wonderful discussion, is there a final message you’d like to share with Eviasmile readers?

This truly was a beautiful discussion. I’d like to share a myth related to your island. Beyond Heracles’ connection to the healing springs of Aidipsos, tradition tells us that after he conquered Oechalia and took Iole, the daughter of the city’s king, they went to Euboea – to Cape Cenaeum – where he built an altar to Cenaean Zeus.

To offer a sacrifice, he sent a herald, Lichas, to nearby Trachis to bring him his ceremonial robe. However, Lichas revealed the whole affair to Heracles’ wife, Deianira, who, overcome with jealousy, gave him the tunic soaked with Nessus’ blood.

Heracles wore it to perform the sacrifice, but the poison seeped into his flesh, causing it to rot. In pain and rage, he hurled Lichas into the Euboean Sea. From the fragments of Lichas’ body, the Lichadonisia islands were said to be formed.

The Italian sculptor Antonio Canova immortalized this scene with a technique equal to Hellenistic sculpture over 200 years ago. Today, one can admire this neoclassical masterpiece at the National Gallery of Modern Art in Rome.

On a related note, I’m also intrigued by the Lelantine War of your island, as recorded by Thucydides – one of the defining events of early Greek history.

In conclusion, I’m truly pleased that Eviasmile has shown such genuine interest in Heracles and the glories of our ancestors through this wonderful interview. Euboea’s rich legacy must be preserved and promoted through coordinated effort.

This interview is not merely a conversation about Heracles – it is a journey into the essence of Virtue, Courage, Sacrifice, and Faith. Our guest, with grace, depth, and a deep sense of cultural duty, reminds us that the past is not dust on library shelves, but a guide toward a more meaningful future.

Eviasmile is honored to host voices that respect tradition, elevate our cultural identity, and inspire new generations to walk – like Heracles – the difficult but redemptive path of Virtue. Because ultimately, every heroic deed begins with one question: “What kind of person do you want to become?”