 
MINISTRY OF HIGHER AND SECONDARY SPECIALIZED EDUCATION OF THE REPUBLIC OF UZBEKISTAN

BUKHARA STATE UNIVERSITY

Authors: SHIRNOV ANVAR, TURDIYEV BEKHRUZ

Subject: "NATIONAL IDEA: THE DEVELOPMENT STRATEGY OF UZBEKISTAN"

Bukhara \- 2020

The educational-methodical complex of science is prepared according to the order of the Ministry of Higher and Secondary Special Education of the Republic of Uzbekistan on March 1, 2017 № 107. The educational-methodical complex is based on the standard curriculum approved by the Ministry of Higher and Secondary Special Education of the Republic of Uzbekistan on August 24, 2017 and meets all the requirements of the standard for undergraduate students.

## Compiled by: Turdiev B.S. \- Lecturer of the department: National Idea, Fundamentals of Spirituality and Law Education

Reviewer: Shirinov A.Q. - Senior lecturer of the department Lecturer of the department: National Idea, Fundamentals of Spirituality and Law Education

The methodical complex of science was discussed at the meeting of the Department of "National idea, fundamentals of spirituality and law education" August 27, 2019, and was recommended for discussion at the Faculty Council.

Head of the Department PhD.F.D.Muzaffarov

The educational-methodical complex of science was discussed and approved at the meeting of the Faculty of History of the Bukhara State University on August 28, 2019, №1.

Dean of the Faculty J.R.Joʻrayev

CONTENTS

№ | The elements of teaching kit | Page

---|---|---

1 | Lecture materials |

2

 | Seminar materials |

3

 | Independent work |

4

 | Glossaries |

5

 | Appendix

  * discipline program

  * work program

  * hand outs

  * Criteria for assessing student knowledge

 |

LECTURE MATERIALS

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1-THEME: THE SUBJECT, OBJECTIVES AND TASKS OF THE DISCIPLINE "NATIONAL IDEA: THE STRATEGY OF DEVELOPMENT OF UZBEKISTAN"

(2 hours)

Plan:

1. History of the formation of the National idea, basic concepts.

2. National idea is an important condition for ensuring democratic development.

3. The National idea is an integral link between the science of the development strategy of Uzbekistan and the development of society.

Key words: idea, ideology, national idea, types of ideas, destructive idea, prospective idea, knowledge, practice, skill, strategy action, objective of discipline, function of discipline.

Studying the subject "National Idea: The Strategy development of Uzbekistan" is important for knowledge and study of the legislation related to large-scale reforms in the life of the country, implementation of "Uzbek model" for democratic development. It teaches a clearer understanding of the national and universal principles of democracy, and the linking of social life with it. The establishment of democracy in Uzbekistan, Uzbekistan's prestige in the world community, the formation of democratic consciousness and thinking in young people, the appreciation of national spiritual heritage, the strengthening of patriotism. It delves deeper into the theory and practice of building a free democratic civil society in the country. It serves to accomplish this goal. There are specific reasons and reasons for studying the subject "National Idea: Development Strategy of Uzbekistan".

First of all, Today, the world has elaborated certain scientific concepts on democracy and democratic society. The principles of the appearance of a democratic society are increasingly reflected in the universally recognized laws of living and developing, and its aspects related to the national and spiritual peculiarities of each nation. To date, more than 160 countries around the world have recognized the democratic systems as universal and national values. It is precisely today that democracy recognizes that humanity is the best way of life, and its global reach is one of the reasons why it is necessary to study development strategies as a science.

Secondly, the necessity of identifying peculiarities of the strategy of a democratic society in Uzbekistan and its connection with the national idea is also connected with this legislation.

It should be taken into account, as well as the teaching of special disciplines in the humanities and social-political disciplines, as they have common legal basis for democratic change in the world. Each independent country needs to know its own way of development and the society it builds, to determine its laws. From this point of view, there has not been a science that seeks to scientifically integrate issues directly related to the formation of the bases of a democratic democratic state and civil society in the social and political sciences, as well as the justification of these processes with national ideas. In our opinion, the subject "National Idea: Development Strategy of Uzbekistan" has the potential to cover this whole process. After all, this subject, based primarily on the historical experience of world civilization, explores not only theoretical issues but also the practical aspects of building a just democratic state and an open civil society, based on the peculiarities of our country.

Thirdly, it is necessary to study this subject in the context of the intersection of Eastern and Western civilizations, for the first time in history, which is replenished with national values. It is necessary to study and analyze this process in our society with the realities of the social events, events and interconnected events around us. This is due to the implementation of the overall strategic tasks put forward in the works, speeches and speeches of the First President of Uzbekistan, Islam Karimov, and by President Shavkat Mirziyoyev. These tasks can be considered as one of the three main reasons for studying the "National idea: Development Strategy of Uzbekistan".

Uzbekistan has also determined the path of political, socio-economic, spiritual development and development, which is inherent in its national statehood. Uzbekistan has also determined the path of political, socio-economic, spiritual development and development, which is inherent in its national statehood. Now it is the peculiarities of this way, the factors of further strengthening the independence of our country, the essence of the development strategy of Uzbekistan, its connection with national ideas, identifying the differences and common features of other societies developing for democratic development, educating the younger generation in the spirit of national ideology. It is necessary to form a sound mind and mind against the various spiritual, ideological, information attacks that are taking place in the process of globalization. We can say that this is one of the main reasons for the emergence of the National Idea: Uzbekistan Development Strategy.

Studying the history of formation of national ideas, laws of development, principles of implementation - the subject of the subject "National idea: Strategy of development of Uzbekistan". This course is based on internationally recognized principles and national principles of building a democratic society, building civil society, establishing and functioning in a country. At the same time, the subject of science is to study the ways and regularities of building a free, democratic, fair and civil society based on the peculiarities of our country.

The subject of the course we are going to study can be summarized as follows:

\- The study of the history of the formation of national ideas, the laws of development, the principles of their implementation;

\- To know the basic features of the national idea as a holistic doctrine;

\- To learn the strategic goals and principles of building a free and prosperous motherland, a free and prosperous life;

\- To study the areas, means, methods and means of inculcating national ideas into the hearts and minds of our people.

Everyone must know and clearly understand the purpose of the society or country in which he or she lives and the ideas that he or she expresses. Then these goals are in his mind and in his thinking. Or, instead of just taking a seat, it gradually builds trust and confidence in it. Belief and belief are that without it, a person cannot see his way, goals and interests. The more solid he is, the more he dedicates himself to the idea or the purpose, the work he sees fit. Ideas and goals are in harmony with each person's actions and activities. It promotes self-organization of society, unification and organization of people, members of society, nation, people. It guides you towards specific goals. Human thinking creates different ideas, views, ideas and teachings in the perception of reality. However, any idea or opinion, opinion or opinion that creates an idea cannot be an idea. Only the strongest, most powerful, powerful ideas can be an idea.

In the scientific literature the concepts of "idea", "ideology", "idea" and "ideology" are used. Ideas and ideologies are more common in Western countries and in Russian. The word Idea is derived from the Greek idea of idea, which is the cornerstone of the word ideology, and means the concept or idea.

The term ideology (ideology, concept, logia - doctrine) refers to the doctrine of ideas and is used in two ways:

  * The essence of the idea is the formation of the content, the significance of which is expressed in the knowledge of the scientific sphere and is considered as an expression.

  * Means a system of methods, means, factors that contribute to the realization of the idea, the goal.

The difference of ideas from simple thoughts is that they are also absorbed into the human psyche , even in the depths, although contemplation appears. The idea becomes a spiritual-mental force that leads towards a goal that leads to such an action.

As a product of thinking, the idea arises in the process of learning and knowledge of the surrounding world. All forms of social consciousness - science, religion, philosophy, arts and fiction, ethics, politics and law - create, rely on, and develop specific ideas. In a sense, each branch of consciousness has its own ideas.

Depending on the content and the form, the ideas can be divided into several types.

• Scientific ideas;

• Philosophical ideas;

• Religious ideas;

• Artistic ideas;

• Socio-political ideas;

• National ideas;

• Universal ideas and so on.

Thus, the history of humanity is a continuous process of the interrelationship between the diversity of ideas and the formation and practice of ideologies.

As a creative idea, is to glorify a person, to increase his strength and potential, to inspire the people, his homeland, and to do good for the whole humanity.

A destructive idea is the idea that using various means of action can lead people to false and vain goals, to direct their power to corrupt and criminal, and to bring misery to mankind.

Socio-political ideas reflect the hopes and aspirations of each nation and the whole of mankind, and glorify a free life and a just system. These are the ideas of freedom and independence, justice and truth, peace and humanism.

Scientific ideas are scientific ideas that are the result of scientific progress, the result of scientific discoveries, which form the basic principles (principles) and precepts of various fields of science. Science ideas are attempts to put into practice any sensational innovation in science.

Religious ideas refer to the doctrines that form the basis of every religious doctrine and principle, the basis of religious faith. Religious ideas and ideologies are a system of religious (ie, belief-based) beliefs aimed at understanding the world, the world within itself, in the pursuit of human thinking from simplicity to complexity.

Philosophical ideas are the most common notions and ideas about the world and man that form the basis of every philosophical doctrine. They are formed in the process of understanding the world around us, summarizing the knowledge gained during the development of human society, and reflecting on the essence and meaning of human life.

Farabi's ideas about the fictional city, the genius of mysticism about the perfect man, the greatness of Ibn Sina about the relationship between the body and the spirit, and Alisher Navoi's deep thoughts on justice and humanity are vivid examples of philosophical ideas.

Artistic ideas are the leading ideas that make up the main essence of literature and art and serve its intended purpose. They are taken from life, presented on the basis of artistic interpretations, and make a certain impression on the reader. This is what happens when you love and follow the heroes of eternity.

Universal ideas are defined as ideologies that affect all humanity and are based on universal values and democratic principles. They understand the ideas that serve to the advancement of peace and development, to the advancement of man and society.

Socio-political ideas reflect the hopes and aspirations of each nation and the whole of mankind, and glorify a free life and a just system. These are the ideas of freedom and independence, justice and truth, peace and humanism. Throughout the centuries, such great, immortal ideas have inspired and empowered peoples, and have encouraged them to fight for their own free will.

The idea of liberty is an idea that calls the oppressed to fight for their freedom, denying any form of slavery and dependence.

The idea of independence is a noble and noble idea. Every nation will gain independence from its alien and alien system, socio-political and ideological pressures, and will have the opportunity to realize its full potential and pursue its own path.

Ideas of justice and fairness are powerful ideas that determine the nature of man and the social order. For centuries, men have dreamed of a just society and have fought for the triumph of truth. Where justice is perpetrated, despair and despair prevail. The society that triumphs in justice rises to the top.

National ideas are a form of social ideas that reflects the past, present and future of the nation, and expresses its fundamental interests and goals.

The national idea reflects the fundamental interests of all nations and nationalities living in Uzbekistan, the dreams and ideals of our people, and their noble goals.

Ideology (Arabic - a set of ideas) - ideological and theoretical ideas and system of their realization, with the identification of a special social group, stratum, nation, society, state interests, aspirations and goals.

Ideology is the creation of ideas that reflect the needs, goals and aspirations of the particular social group, social group, nation, state, people and society, and the principles of their realization.

Every ideology serves a particular purpose, with various functions along the way. It is known that the main goals and objectives of ideology are:

• persuading people to a certain idea;

• to center around this idea;

• Spiritual and moral encouragement of people;

• ideological upbringing;

• formation of ideological immunity;

• Become an action program.

The main idea of our national ideology is: to build an independent and prosperous motherland, a free and flourishing life;

The main ideas of our national ideology are:

1) Homeland prosperity

2) Peace of the motherland

3) The welfare of the people

4) A perfect person

5) Social partnership

6) Interethnic harmony

7) Inter-religious tolerance

Whoever has a strong idea, a clear mind, and a living ideology, will win. This is one of the most important conclusions drawn from the history of the 20th century.

The word "strategy" comes from the Greek word "strategos", which means "the art of the general." It still represents, in its sense, the art of planning military operations by the military commander. Strategy is the perspective, that is, the ability to see the situation in which to strive.

The national idea is an important prerequisite for independent democratic development and is based on internationally recognized universal principles and national principles of building a democratic society in the country, building civil society, establishing and functioning. At the same time, he studies the ways and regularities of building a free, democratic, fair and civil society based on the peculiarities of our country.

Imagine a world without zero: The magic number that has given us everything from simple algebra to quantum physics, which forms the basis of modern computing in binary code and which, less profoundly, but perhaps more importantly, lets us know when we've drained our bank account with one too many shopping trips.

Zero is one of a number of concepts that have shaped the course of the world so fundamentally that we would not recognize modern life without them.

We have compiled a list of 10 ideas mankind should be thankful for. What ideas do you think changed the world?

1. Farming  
Ask people what the most important historical revolution is and their answers might include: the Industrial Revolution, the Information Revolution, or maybe even the French Revolution. But without the Neolithic Revolution, none of the above would have taken place. It is this period of time, more than 14,000 years ago, which modern-day farming can be traced back to. Agriculture allowed hunter-gatherer societies to form permanent dwellings. With food no longer the sole motivation for existence, the way was paved for the development of government, trading and individual specialization.

2. The unconscious

When Freud, the father of psychoanalysis suggested that our behavior is not always ruled by our conscious thoughts, nor is it always in our best interests, he formed the basis of the idea that individuals can be curious about themselves and make a study of their own minds. He thought people talking in certain situations could let out ideas from the unconscious in dreams or through slips of the tongue -- hence the term "Freudian slip." His ideas have permeated pop culture to such an extent that much of what we understand about the sexes, relationships, films and books can be seen as reflected through a Freudian mirror.

3. Relativity  
Albert Einstein's E=mc2 is probably the world's most famous equation. Deduced from his theory of relativity, it suggests that tiny amounts of mass can be converted into huge amounts of energy. The theory has had an enormous impact on society: it paved the way for the development of nuclear power, which, although controversial, has alleviated a portion of society's reliance on non-renewable energy like coal and oil. Atom bombs aside, it has also had huge applications for the military -- like the synchronization of the global positioning system (GPS) which is a network of satellites transmitting radio signals at the speed of light to receivers around the globe. So, next time your handy in-car navigation gadget guides you home flawlessly, remember, you have Einstein to thank for not getting lost.

4. Vaccination

Today vaccines are widely available for common illnesses which were once life-threatening, as well as for more severe conditions like cervical cancer. The origin of vaccines -- which involve introducing an antigene which encourages the body to produce antibodies boosting the body's immunity to a particular disease -- is thought to be 17th century India, when powdered smallpox scabs were used to inoculate people against the disease. Modern humans owe better healthcare and longer life-spans to this innovation.

  5. Human rights

Although the concept of human rights has been batted around by philosophers for centuries, one of the first modern milestones was the UN's "Universal Declaration of Human Rights," which reasserted the concept after the horrors of World War II. The movement's next landmark moment was in 1961 when British lawyer Peter Benenson wrote a newspaper appeal, "The Forgotten Prisoners," calling for an international campaign to fight the imprisonment of people for their political and religious beliefs. There were thousands of responses and Amnesty International was born. Since then, other organizations like Human Rights Watch have spun off from Amnesty, performing vital work standing up for people who are unable to stand up for themselves.

6. Evolution

Once described as "the single best idea anyone has ever had," English naturalist Charles Darwin's "Theory of Evolution" proposes that all life, including humans, is related and is descended from a common ancestor. Prior to Darwin's theory, published in "On the Origin of Species" in 1859, it was accepted that man came from an archetype created by God, and was set apart from animals. Darwin's theories showed creation had taken longer than the Biblical seven days and that man was, in fact, likely to be be descended from apes. As well as launching a revolution in biology, his idea irrevocably shook the human race's conception of where they come from.

7. World Wide Web

In a matter of decades since it was invented in 1989 by English scientist Tim Berners-Lee, the World Wide Web has grown from a few pages to somewhere in the hundreds of billions, according to best guesstimates. In among all those pages exist a myriad of sites giving people access to information and opportunities that didn't exist previously. Although not all the freedoms available on the Internet are positive, the fact that in the present anyone can be, for example, a journalist, a dj or a filmmaker is changing how we live daily. Only time will tell, however, the full impact of this revolution on human society.

8. Soap

Difficult to imagine, or for that matter, smell, a society without soap. It dates back to Biblical times but, the great soap-related hygiene revolution didn't happen until the mid-19th Century when Ignaz Semmelweis, a sharp Hungarian doctor working in Vienna, noticed babies died more often after they were delivered by medical students rather than midwives. He realized medical students had often performed autopsies just prior, which contaminated their hands with microbes. He instigated a regime of hand-washing and infant deaths dropped substantially making clear the benefits of hand-washing.

9. Zero

Although zero has been around since the time of the Babylonians, it didn't infiltrate Western thinking until the 12th Century when Italian mathematician, Leonardo Fibonacci included it in his book "Liber Abaci." Once it was finally adopted, it paved the way for the concept of decimals, allowing mankind to advance its knowledge of mathematics and logic. It has also given us everything from simple algebra to quantum physics and rocket science to binary code, the basic language of all modern computers.

10. Gravity

The well-known story of the apple that fell on Sir Isaac Newton's head inspiring him to come up with the "Universal Law of Gravitation" is probably apocryphal. However it happened, here is no doubt that Newton's insight was brilliant: He supposed that if gravity could reach to the top of a tree to make an apple fall to the ground, perhaps it would reach into orbit and beyond to affect the orbit of the Moon. We now know that gravity affects everything from the tides to convection, and Newton's equations are still used for things like making heating systems more efficient to sending satellites into orbit.

QUESTIONS TO REPEAT:

  1. Explain the necessity of the discipline "National Idea: the development Strategy of Uzbekistan"?

  2. What is the subject and objective of this discipline?

  3. Count important categories of the discipline?

  4. What is the "idea"?

  5. What does mean "strategy"?

  6. Explain the meaning of democracy?

  7. Distinguish difference between personal and social idea?

  8. How many types of ideas do you know?

  9. Count the main ideas of our nation ideas?

2-THEME: HISTORICAL STAGES OF DEVELOPMENT OF NATIONAL IDEA AND IDEOLOGY (2 hours)

Plan:

  1. "Avesto" - ancient spiritual heritage.

  2. Basic ideas in Islamic religion

  3. The Power in Justice by Amir Temur.

  4. Ideas put forward by Jadid educators.

  5. The history of Central Asian nations against colonialism, independence, humanistic ideas.

Key words: "Avesto", spiritual heritage, islam, knowledge in islam, illiteracy, Amir Temur, "Temuri tuzuklari", jadidism, new way of teaching and educating, colonialism, independence, democracy, constitution.

## Who was Zarathushtra?

Z arathushtra was born in Iran, probably in the region that is now part of present-day Uzbekistan. He was married and had children. His father was Pourushaspa and his mother was Dughdova. Long before the coming of Zarathushtra, the people of what is present-day Khorezm followed the "Mazdayasni" religion, one characterized by the worship of multiple deities. This caused a great distress to Zarathushtra. To seek a message from Ahura Mazda (God), he withdrew himself from the material world at an early age and spent several years in solitude. When he knew that he had heard the voice of God, he set out to preach. For ten years no one paid any heed to him; in fact, he was denounced as a heretic and sorcerer. This changed when he was received by King Vishtasp. So impressed was the King by Zarathushtra's message that he publicly embraced the new religion, which then spread rapidly throughout the region. The success of the new religion was not liked by his opponents who by slander and deception succeeded in having him imprisoned on a charge of sorcery. Undaunted, he continued to spread his faith after his release from prison. His enemies, however, continued to persecute him. He died at the age of seventy-seven, at the hands of one of his enemies while praying in a temple.

There is some controversy about the time when Zarathushtra lived. Scholars today believe that he lived around 1500 B.C. or even earlier. This would make Zoroastrianism the oldest of the prophetic religions.

## What are the principal teachings of Zarathushtra?

According to Zarathushtra, the world is a battleground between the forces of good and evil. Ultimately, good will prevail over evil. The mission in life is to conduct oneself in such a manner that this ultimate victory is achieved. He urged his followers to live a full and useful life in this world, to appreciate all things that are good and beautiful in creation, not only to do good and desist from evil but also to fight evil, and to make others happy. He assured his followers that the strength of God would be given to those who fought evil, and stressed that an evil deed could be offset by a good one. As for happiness, the way to seek happiness was by making others happy.

He pointed out that in each of us there is a divine spark. It is up to us to recognize this divine spark or essence within us, to understand its capabilities and to try and so conduct ourselves that we reach the state of perfection in this world. As a practical guide for daily life, his prescription was simple:

  * **Think good thoughts.**

  * **Speak good words.**

  * **Do good deeds.**

Zarathushtra emphasized free choice. In one his first sermons he preached: "Ye who seek knowledge, please listen carefully to what I say, and perceive the truth in the light of reason, because it is possible for each man to have a separate creed."

He also taught that one should be liberal in thinking and to respect all that is good, true and beautiful: "We reserve and love all good thoughts, words and deeds that may have been presented here or elsewhere, now or at any future period, because we are on the side of goodness."

Some scholars believe that some of the important concepts found in other religions – such as the concepts of monotheism, of heaven and hell, of the end of the world, of the resurrection of the dead, and of the coming of the Savior – originated with Zoroastrianism.

##

## What are the most important Zoroastrian values?

**Truth.** Zoroastrianism stresses truth more than anything else. Man is equipped through mental consciousness to discern truth from falsehood, and has the free will to choose between right and wrong. The very first prayer a Zoroastrian child learns is devoted to truth. A free translation of that prayer – called Ashem Vohu – is: "Truth is the greatest virtue. It is happiness. Happy is who is truthful for the sake of truth".

**Charity.** In the very second prayer a Zoroastrian child learns – the "Yatha Ahu Vairyo" – there is a line which says: "He who give assistance to the poor acknowledges the kingdom of God."

**Purity.** Zoroastrianism puts value on purity – of both the body and the mind.

**Dignity of labor.** Hard work and the dignity of labor are emphasized in Zoroastrianism. In the Gathas, which are a record of the prophet's conversations with Ahura Mazda, Zarathushtra asks "What is the way of furthering the Mazdayasni religion?" and Ahura Mazda replies "Incessant cultivation of corn, O Spitama Zarathushtra. Who cultivates corn cultivates righteousness."

## What are the sacred books of the Zoroastrians?

All the existing scriptures propounded by Zarathushtra as well as the religious writings of his followers are collectively known as the Avesta (this is not to be confused with Avestan, which is the name of a language spoken in Persia at one time). The Avesta consists of two parts – an older Avesta and the later Avesta (or Khordeh Avesta). Today, the Avesta is written in a number of languages.

The most important part of the scriptures is the Gathas or Divine Songs. These are dialogues between the prophet and Ahura Mazda, and they are ascribed to Zarathushtra himself. The Gathas are part of the Yasna, the oldest Zoroastrian scripture. The Gathas were written in a language that was Pre-Avestan. Later scriptures were written in the Avesta language, and in the Pahlavi and Pazand dialects.

What exists today is only a fraction of the original scriptures, many of which were burned when Alexander destroyed Persepolis, the ceremonial capital of the Persian Empire.

Zoroastrians still recite their prayers in the language in which the scriptures were written.

## Do Zoroastrians believe in one God?

They do. Some scholars claim that Zarathushtra was the first prophet to preach monotheism, the concept of one God. There is a mistaken belief that Zoroastrians believe in two Gods – a God of good and a God of evil. This is not true. In fact, Zarathushtra talked about two opposing forces – the forces of good personified by Hormuzd and the forces of evil personified by Ahriman. According to Zarathushtra the forces of good will ultimately prevail over the forces of evil, and the purpose of life is to help this process.

## Do they believe in life after death?

They do. Besides one day in each month, the last ten days of the Zoroastrian calendar are set aside for remembering the dead. There is also a special day each year when the departed are supposed to visit the earth. This corresponds to the All Souls Day observed by Christians. It is also believed that the soul hovers over the dead body for three days after death.

## Do they believe in heaven or hell?

They do. In the Gathas, Zarathushtra often refers to life after death and to the Chinwat Bridge where the good deeds done on earth are weighed against the evil deeds. Many Zoroastrian scholars believe that the descriptions of heaven and hell in Zoroastrian scriptures are purely allegorical, that heaven and hell are not places but conditions. Some Zoroastrians believe that the reward or punishment for good or bad deeds is often given in this world itself rather than in the next.

## Do they believe in reincarnation?

Few scholars have found any evidence of this belief in Zoroastrian scriptures.

## Do they believe in the coming of the Final Savior?

They do. Some scholars believe that the concept of the Final Savior originated with Zoroastrianism.

## W hat is the Zoroastrian view of the nature of human beings?

Zoroastrians do not believe that human beings are born in sin. They believe that there is potential for good as well as evil in every human being. There is a divine spark or essence in each of us. We should recognize it and utilize it to its fullest potential. This divine spark (known as one's Fravashi or Farohar) is depicted in architecture as a bird with outstretched wings.

## Are Zoroastrians "fire worshippers"?

The Atash Behram in Yazd, Iran

No, they are not. They do not worship fire. The fire is a symbol of the Zoroastrian faith just as the cross is a symbol of Christianity. In a Zoroastrian temple, the only symbol before which prayers are said is the fire which is tended by a Mobed (priest) five times a day. The fire stands for a number of things. It is a symbol of purity, for fire purifies everything. It also stands for the "inner fire" or divine spark in a human being. The fire burning in the Zoroastrian temple or at home is a constant reminder that we should always keep our "inner fire" alive.

There are three grades of temples, depending upon the process of consecration and who is allowed to tend the fire. The first and second grades of fire can only be tended by Mobeds, whereas the last can be tended even by laymen.

## Are there any other symbols of faith?

There are two symbols that Zoroastrians wear. One is the sudreh, a white, muslin shirt. In the center of the front neck opening of this shirt, a small symbolic pocket is stitched into which all good deeds are believed to be inserted. This shirt serves as a daily reminder that one must perform good deeds. The garment's color is white because white represents purity.

The other symbol is the kusti, a sacred thread tied three times around the waist while saying one's prayers. It is tied three times to remind one of the three basic principles of the faith – good thoughts, good words, good deeds. The kusti is woven out of 72 threads of sheep's wool. These threads symbolize the 72 chapters of the scriptures, called the Yasna, which include the Gathas.

The first time a Zoroastrian wears the sudreh and kusti is when he or she is formally inducted into the faith, usually between the ages of 7 and 11.

The Yasna. The Yasna (from yazišn "worship, oblations", cognate with Sanskrit yajña), is the primary liturgical collection, named after the ceremony at which it is recited. It consists of 72 sections called the Ha-iti or Ha.

Yasna 28.1 (Bodleian MS J2)

The 72 threads of lamb's wool in the Kushti, the sacred thread worn by Zoroastrians, represent these sections. The central portion of the Yasna is the Gathas, the oldest and most sacred portion of the Avesta, believed to have been composed by Zarathushtra (Zoroaster) himself. The Gathas are structurally interrupted by the Yasna Haptanghaiti ("seven-chapter Yasna"), which makes up chapters 35–42 of the Yasna and is almost as old as the Gathas, consists of prayers and hymns in honour of Ahura Mazda, the Yazatas, the Fravashi, Fire, Water, and Earth. The younger Yasna, though handed down in prose, may once have been metrical, as the Gathas still are.

The Visperad

The Visperad (from vîspe ratavo, "(prayer to) all patrons") is a collection of supplements to the Yasna. The Visparad is subdivided into 23 or 24 kardo (sections) that are interleaved into the Yasna during a Visperad service (which is an extended Yasna service). The Visperad collection has no unity of its own, and is never recited separately from the Yasna.

The Vendidad

The Vendidad (or Vidēvdāt, a corruption of Avestan Vī-Daēvō-Dāta, "Given Against the Demons") is an enumeration of various manifestations of evil spirits, and ways to confound them. The Vendidad includes all of the 19th nask, which is the only nask that has survived in its entirety. The text consists of 22 Fargards, fragments arranged as discussions between Ahura Mazda and Zoroaster. The first fargard is a dualistic creation myth, followed by the description of a destructive winter on the lines of the Flood myth. The second fargard recounts the legend of Yima. The remaining fargards deal primarily with hygiene (care of the dead in particular) fargard 3, 5, 6, 7, 8, 9, 10, 16, 17, 19] as well as disease and spells to fight it [7, 10, 11, 13, 20, 21, 22]. Fargards 4 and 15 discuss the dignity of wealth and charity, of marriage and of physical effort, and the indignity of unacceptable social behaviour such as assault and [breach of contract, and specify the penances required to atone for violations thereof. The Vendidad is an ecclesiastical code, not a liturgical manual, and there is a degree of moral relativism apparent in the codes of conduct. The Vendidad's different parts vary widely in character and in age. Some parts may be comparatively recent in origin although the greater part is very old.

The Vendidad, unlike the Yasna and the Visparad, is a book of moral laws rather than the record of a liturgical ceremony. However, there is a ceremony called the Vendidad, in which the Yasna is recited with all the chapters of both the Visparad and the Vendidad inserted at appropriate points. This ceremony is only performed at night.

The Yashts

F aravahar, believed to be a depiction of a Fravashi, as mentioned in the Yasna, Yashts and Vendidad

The Yashts (from yešti, "worship by praise") are a collection of 21 hymns, each dedicated to a particular divinity or divine concept. Three hymns of the Yasna liturgy that "worship by praise" are—in tradition—also nominally called yashts, but are not counted among the Yasht collection since the three are a part of the primary liturgy. The Yashts vary greatly in style, quality and extent. In their present form, they are all in prose but analysis suggests that they may at one time have been in verse.

The Siroza

The Siroza ("thirty days") is an enumeration and invocation of the 30 divinities presiding over the days of the month. (cf. Zoroastrian calendar). The Siroza exists in two forms, the shorter ("little Siroza") is a brief enumeration of the divinities with their epithets in the genitive. The longer ("great Siroza") has complete sentences and sections, with the yazatas being addressed in the accusative.

The Siroza is never recited as a whole, but is a source for individual sentences devoted to particular divinities, to be inserted at appropriate points in the liturgy depending on the day and the month.

The Nyayeshes

five Nyayeshes, abbreviated Ny., are prayers for regular recitation by both priests and laity. They are addressed to the Sun and Mithra (recited together thrice a day), to the Moon (recited thrice a month), and to the Waters and to Fire. The Nyayeshes are composite texts containing selections from the Gathas and the Yashts, as well as later material.

The Gahs

The five gāhs are invocations to the five divinities that watch over the five divisions (gāhs) of the day. Gāhs are similar in structure and content to the five Nyayeshes.

The Afrinagans

The Afrinagans are four "blessing" texts recited on a particular occasion: the first in honor of the dead, the second on the five epagomenal days that end the year, the third is recited at the six seasonal feasts, and the fourth at the beginning and end of summer.

Fragments

All material in the Avesta that is not already present in one of the other categories falls into a "fragments" category, which – as the name suggests – includes incomplete texts. There are altogether more than 20 fragment collections, many of which have no name (and are then named after their owner/collator) or only a Middle Persian name. The more important of the fragment collections are the Nirangistan fragments (18 of which constitute the Ehrbadistan); the Pursishniha "questions," also known as "Fragments Tahmuras"; and the Hadokht Nask "volume of the scriptures" with two fragments of eschatological significance.

##

## Avesta Museum in Khiva

The **Avesta Museum** is situated in **Khiva** , in one of its numerous **madrasahs**. According to some scientists, **Avesta** , the sacred book of Zoroastrianism, originated in **Ancient Khorezm** (also spelled Khwarezmia, Khwarizm, Khwarazm, Khwarezm, Khoresm, Khorasam, Harezm, Horezm, and Chorezm), which was the reason why the **Avesta Museum** was organised in **Khiva** , the capital of this ancient state. Khiva is mentioned in the Zoroastrian sacred book under the names of 'Urva' and 'Urga'.

**Zoroastrianism**  
 **Zoroastrianism** (Mazdaism, Zoroastrism) is one of the first religions in the history of the mankind. Although its place of birth has not been ascertained, scientists have found a lot of evidence allowing them to make a suggestion that the religion appeared in **Ancient Khorezm**.

According to **Avesta** , the **prophet** and the **founder** of the religion of **Zoroastrianism** , as well as the author of the sacred book, was **Zoroaster** (also spelled Zarathushtra, Zarathustra). As Avesta was being written for several centuries, influenced by various cultures, dialects and languages, the prophet Zoroaster is mentioned under different names in it (Zaotara, Ataurvan). The principal god of wisdom and everything good was **Ahura Mazda** (also spelled Auramazda, Ormizd, Ormazd), who communicated his knowledge to Zoroaster.

**Avesta** is not only a collection of **Zoroastrian holy texts** and a monument of the Old Iranian language and philosophy, but also a unique document describing the history of the first states in the territory of **Central Asia** and the social and economic relations between the people of the region. Avesta told that the first of the best places and countries created by **Ahura Mazda** was Aryanem Vaychakh (Arian spaces), the second of the best places was Guvu (Sogd), the home of the Sogdians, the third was Mauru (Merv) and the fourth place was Bahdi (Bactria).

According to the majority of scientists, Zoroaster lived in the **1** **st** **millennium BC**. **Avesta** 's first texts had only an oral form, but in the 7th-6th centuries BC they were collected and written in **Ancient Persia**. The writings were made **on bullock skin with the use of golden ink**. All those texts written on 20,000 pieces of bullock skin were burnt up by **Alexander the Great**. At a later time Zoroaster's teaching was restored and re-written. Today **Avesta** is considered to **consist of 21 books** , 5 of which have a written form and 16 are oral, communicated from generation to generation.

Avesta tells about the life of communities (farmers and cattle-breeders) ruled by **patriarchal** relations, about the class differentiation and about divinities and spirits, which produces a rather clear image of the people of that time.

Avesta is also a **collection of laws** demonstrating that the class differentiation and the sense of justice were not alien to the people in the first states. For instance, beating of slaves was forbidden; in case of violation of this law the slave could appeal to a court. This testifies to the existence of a social structure consisting of slaves, their masters and a court above, which was to protect everyone regardless of their social class. Children were also under the protection of the state. They had to live with their parents and receive an education since early years. Persons involved in children abduction and those refusing to take care of their children were severely punished.

**The struggle of the good with the evil** was the basic **principle of Zoroastrianism**. In his teaching Zoroaster called upon people to love and help each other and to unite at moments of disaster. The dog, a friend guarding one's home and cattle, had to be treated with care and love. On the contrary, killing a **wolf, a symbol of the evil** , was regarded a noble deed.

The **earth, fire, water and air** were sacred elements. That was why the dead were not buried or burnt, but were brought onto a special hill, **dahma** , where their flesh was eaten up by predators. After that the bones were put into special containers, **ossuaries**. _Risto-kasha_ , people, whose job was to carry dead bodies, were cursed to the end of their days and were forbidden from contacting fire or water and from approaching too close to other people.

Avesta also mentions the architecture of that period and the building material used in construction (mud brick and pakhsa blocks).

No doubt, Zoroastrianism influenced all the four world religions - Islam, Buddhism, Christianity and Judaism (with candles as an inherent attribute and god assuming the form of fire to descend onto the earth in Judaism and Christianity). One of the most important **holidays** mentioned in Avesta was **Navruz** (Nowruz, Novruz), which is to this day celebrated as a major official holiday in a number of Asian countries.

Avesta's postulates calling to good deeds are as usable today as they were thousands of years ago. A **monument to Avesta** , an image of a large white-leaved book in the flame of red stone over a marquee was erected in **Urgench** (Urgenc). Avesta is being largely studied in Uzbekistan and throughout the world. In 2001 **UNESCO** organised a celebration of **Avesta's 2,700** **th** **anniversary**.

Islam is an Abrahamic, monotheistic religion teaching that there is only one God (Allah), and that Muhammad is a messenger of God. It is the world's second-largest religion with over 1.9 billion followers or 24.4% of the world's population, commonly known as Muslims. Muslims make up a majority of the population in 50 countries. Islam teaches that God is merciful, all-powerful, and unique, and has guided mankind through prophets, revealed scriptures and natural signs. The primary scriptures of Islam are the Quran, believed to be the verbatim word of God, and the teachings and normative examples (called the sunnah, composed of accounts called hadith) of Muhammad (c. 570 – 8 June 632 CE).

Muslims believe that Islam is the complete and universal version of a primordial faith that was revealed many times before through prophets including Adam, Abraham, Moses and Jesus, and the Quran in its Arabic to be the unaltered and final revelation of God. Like other Abrahamic religions, Islam also teaches a final judgment with the righteous rewarded in paradise and unrighteous punished in hell. Religious concepts and practices include the Five Pillars of Islam, which are obligatory acts of worship, and following Islamic law (sharia), which touches on virtually every aspect of life and society, from banking and welfare to women and the environment. The cities of Mecca, Medina and Jerusalem are home to the three holiest sites in Islam.

Aside from the theological narrative, Islam is historically believed to have originated in the early 7th century CE in Mecca, and by the 8th century the Umayyad Caliphate extended from Iberia in the west to the Indus River in the east. The Islamic Golden Age refers to the period traditionally dated from the 8th century to the 13th century, during the Abbasid Caliphate, when much of the historically Muslim world was experiencing a scientific, economic and cultural flourishing. The expansion of the Muslim world involved various states and dynasties such as the Ottoman Empire, trade and conversion to Islam by missionary activities (dawah).

Most Muslims are of one of two denominations; Sunni (75–90%) or Shia (10–20%). About 13% of Muslims live in Indonesia, the largest Muslim-majority country; 31% live in South Asia, the largest population of Muslims in the world; 20% in the Middle East–North Africa region, where it is the dominant religion;] and 15% in Sub-Saharan Africa. Muslims are also the majority in Central Asia, and are also widespread in the Caucasus, and Southeast Asia. India is the country with the largest Muslim population outside Muslim-majority countries. Sizeable Muslim communities can also be found in the Americas, China, Europe, and Russia. Islam is the fastest-growing major religion in the world.

### Angels

Main article: Angels in Islam

Belief in angels is fundamental to Islam. The Quranic word for angel (Arabic: ‎ malak) derives either from Malaka, meaning "he controlled", due to their power to govern different affairs assigned to them, or from the root either from with the broad meaning of a "messenger", just like its counterparts in Hebrew (malʾákh) and Greek (angelos). Unlike their Hebrew counterpart, the term is exclusively used for heavenly spirits of the divine world, but not for human messengers. The Quran refers to both angelic and human messengers as "rasul" instead.

The Quran is the principal source for the Islamic concept of angels. Some of them, such as Gabriel and Michael, are mentioned by name in the Quran, others are only referred to by their function. In hadith literature, angels are often assigned to only one specific phenomenon. Angels play a significant role in Mi'raj literature, where Muhammad encounters several angels during his journey through the heavens. Further angels have often been featured in Islamic eschatology, Islamic theology and Islamic philosophy. Duties assigned to angels include, for example, communicating revelations from God, glorifying God, recording every person's actions, and taking a person's soul at the time of death.

In Islam, just like in Judaism and Christianity, angels are often represented in anthropomorphic forms combined with supernatural images, such as wings, being of great size or wearing heavenly articles. The Quran describes them as "messengers with wings—two, or three, or four (pairs)..." Common characteristics for angels are their missing needs for bodily desires, such as eating and drinking. Their lack of affinity to material desires is also expressed by their creation from light: Angels of mercy are created from nur (cold light) in opposition to the angels of punishment created from nar (hot light). Muslims do not generally share the perceptions of angelic pictorial depictions, such as those found in Western art.

###

### Revelations

The Islamic holy books are the records which most Muslims believe were dictated by God to various prophets. Muslims believe that parts of the previously revealed scriptures, the Tawrat (Torah) and the Injil (Gospel), had become distorted—either in interpretation, in text, or both. The Quran (literally, "Recitation") is viewed by Muslims as the final revelation and literal word of God and is widely regarded as the finest literary work in the classical Arabic language.

Muslims believe that the verses of the Quran were revealed to Muhammad by God through the archangel Gabriel (Jibrīl) on many occasions between 610 CE until his death on June 8, 632. While Muhammad was alive, all of these revelations were written down by his companions (sahabah), although the prime method of transmission was orally through memorization.

The Quran is divided into 114 chapters (suras) which combined, contain 6,236 verses (āyāt). The chronologically earlier suras, revealed at Mecca, are primarily concerned with ethical and spiritual topics. The later Medinan suras mostly discuss social and legal issues relevant to the Muslim community.

The Quran is more concerned with moral guidance than legislation, and is considered the "sourcebook of Islamic principles and values". Muslim jurists consult the hadith ("reports"), or the written record of Prophet Muhammad's life, to both supplement the Quran and assist with its interpretation. The science of Quranic commentary and exegesis is known as tafsir. The set of rules governing proper elocution of recitation is called tajwid.

There are five basic religious acts in Islam, collectively known as 'The Pillars of Islam' (arkan al-Islam; also arkan ad-din, "pillars of religion"), which are considered obligatory for all believers. The Quran presents them as a framework for worship and a sign of commitment to the faith. They are (1) the creed (Shahada), (2) daily prayers (Salah), (3) almsgiving (Zakat), (4) fasting during Ramadan (Sawm) and (5) the pilgrimage to Mecca (Hajj) at least once in a lifetime. Both Shia and Sunni sects agree on the essential details for the performance of these acts. Apart from these, Muslims also perform other religious acts. Notable among them are charity (Sadaqah) and recitation of the Quran.

The Shahadah, which is the basic creed of Islam that must be recited under oath with the specific statement: "I testify that there is no god but God, Muhammad is the messenger of God.This testament is a foundation for all other beliefs and practices in Islam. Muslims must repeat the shahadah in prayer, and non-Muslims wishing to convert to Islam are required to recite the creed.

### Prayer

Ritual prayers are called Ṣalāh or Ṣalāt (Arabic). Salat is intended to focus the mind on God, and is seen as a personal communication with him that expresses gratitude and worship. Performing prayers five times a day is compulsory but flexibility in the timing specifics is allowed depending on circumstances. The prayers are recited in the Arabic language, and consist of verses from the Quran. The prayers are done with the chest in direction of the kaaba though in the early days of Islam, they were done in direction of Jerusalem. The act of supplicating is referred to as dua.

A Mosque is a place of worship for Muslims, who often refer to it by its Arabic name masjid. A large mosque for gathering for Friday prayers or Eid prayers are called masjid jāmi. Although the primary purpose of the mosque is to serve as a place of prayer, it is also important to the Muslim community as a place to meet and study. In Medina, Al-Masjid al-Nabawi, or the Prophet's Mosque, was also a place of refuge for the poor. Modern mosques have evolved greatly from the early designs of the 7th century, and contain a variety of architectural elements such as minarets. The means used to signal the approach of prayer time is a vocal call, known as the adhan.

### Charity

Main articles: Zakat and Sadaqah

"Zakāt" (Arabic:  zakāh "alms") is giving a fixed portion (2.5% annually) of accumulated wealth by those who can afford it to help the poor or needy, such as for freeing captives or those in debt or (stranded) travellers, and for those employed to collect Zakat. It is considered a religious obligation (as opposed to supererogatory charity) that the well-off owe to the needy because their wealth is seen as a "trust from God's bounty". Conservative estimates of annual zakat is estimated to be 15 times global humanitarian aid contributions. The first Caliph Abu Bakr distributed Zakat as one of the first examples of a guaranteed minimum income, with each man, woman and child getting 10 to 20 dirhams annually.

Sadaqah means optional charity which is practiced as religious duty and out of generosity. Both the Quran and the hadith have put much emphasis on spending money for the welfare of needy people, and have urged the Muslims to give more as an act of optional charity. The Quran says: "Spend something (in charity) out of the substance which We have bestowed on you, before Death should come to any of you". One of the early teachings of Muhammad was that God expects men to be generous with their wealth and not to be miserly. Accumulating wealth without spending it to address the needs of the poor is generally prohibited and admonished. Another kind of charity in Islam is waqf which means perpetual religious endowment.

### Fasting

Fasting (Arabic:  ṣawm) from food and drink, among other things, must be performed from dawn to dusk during the month of Ramadan. The fast is to encourage a feeling of nearness to God, and during it Muslims should express their gratitude for and dependence on him, atone for their past sins, develop self-control and restraint and think of the needy. Sawm is not obligatory for several groups for whom it would constitute an undue burden. For others, flexibility is allowed depending on circumstances, but missed fasts must be compensated for later.

### Pilgrimage

The obligatory Islamic pilgrimage, called the ḥajj, has to be performed during the Islamic month of Dhu al-Hijjah in the city of Mecca. Every able-bodied Muslim who can afford it must make the pilgrimage to Mecca at least once in his or her lifetime. Rituals of the Hajj include: spending a day and a night in the tents in the desert plain of Mina, then a day in the desert plain of Arafat praying and worshiping God, following the foot steps of Abraham; then spending a night out in the open, sleeping on the desert sand in the desert plain of Muzdalifah; then moving to Jamarat, symbolically stoning the Devil recounting Abraham's actions; then going to Mecca and walking seven times around the Kaaba which Muslims believe was built as a place of worship by Abraham; then walking seven times between Mount Safa and Mount Marwah recounting the steps of Abraham's wife, Hagar, while she was looking for water for her son Ishmael in the desert before Mecca developed into a settlement. Another form of pilgrimage, Umrah, can be undertaken at any time of the year.

A Muslim has to proclaim faith in seven things:

1 - Belief in Allah  
2 - Belief in the Angels  
3 - Belief in the Revealed Books  
4 - Beleif in the Messengers  
5 - Beleif in the Day of Judgment  
6 - Beleif in Preordainment (Good and bad)  
7 - Beleif in Life After Death

#

# 1. BELIEF IN ALLAH

Muslims believe that there is only One God. The Arabic word for God is 'Allah', which is a combination of two Arabic words, "Al" and "ilah". "Al" means "The", and "ilah" means "God". These two words come together and refer to "The God", which implies "The Only God" or "The Only One to be Worshipped".

Nothing else can be called Allah. The term has no gender (he's neither male nor female) - Muslims only use the word 'He' out of respect and dignity, not for gender. It also has no plural - the Qur'an sometime uses 'We' but this is used only as the "Royal WE" just as in English for royalty. This shows that the term 'Allah' is unique when compared with the word "god" which can be made feminine (i.e. goddess) or plural (i.e. gods).

#

# 2. BELIEF IN HIS ANGELS (MALA'IKAH)

The angels ( _mala'ikah_ ) are heavenly beings and are messengers of Allah. Unlike humans or _jinn_ (spiritual creatures occupying unseen world), they have no free will and therefore can do only what Allah orders them to do. Mala'ikahs were created from light ( _Nur_ ) and were created, before human, for the purpose of worshipping Allah. Each Angel has various duties to perform. All Angels are free from sins and they don't disobey Allah.

The exact number of mala'ikahs created by Allah is not known, however the Qur'an and hadith does mentions a few by name.

#### Mala'ikahs in human form

Angels cannot be seen as they are heavenly beings but that can take on different forms, including human, if Allah ordered them to do so.

#### Four prominent Mala'ikahs: Jibra'il, Mikra'il, Azra'il, and Israfi'l (peace be upon them)

##### Jibra'il ('alaihus salam)

Known as Gabriel (Peace be upon Him) in Judeo-Christian. Jibra'il is the angel who brought Allah's Revelations ( _Wahy_ ), Messages, Books and Orders to all the Prophets including revealing the Qur'an to the Prophet Muhammad (Peace Be Upon Him), verse by verse. Jibra'il came down with Allah's blessings during the night of _"Laylat al-Qadr"_ (The Night of Power) - the night when the Qur'an was first revealed to Prophet Muhammad (pbuh).

Jibra'il ('alaihus salam) was also charged with communicating with (all of) the Prophets and helping and aiding them at times to fight their enemies.

##### Mikra'il ('alaihus salam)

Known as Michael (Peace be upon Him) in Judeo-Christian. Mikra'il is in charge of food and rain. Numerous Angels work under him who are in charge of clouds, seas, rivers and winds. He receives Orders from Allah, and then orders the other Angels under his command. Mikra'il is also responsible for the rewards doled out to good persons in this life.

##### Azra'il ('alaihus salam) \- or Malik al-maut (Angel of Death)

Known as Azrael (Peace be upon Him) in Judeo-Christian. Azra'il is in charge of death and takes away life with the Order of Allah. Numerous Angels work under him. Some appear in a beautiful state and take away the lives of believers while others appear in a terrifying state and take the lives of unbelievers and sinners.

##### Israfi'l ('alaihus salam)

Known as Raphel (Peace be upon Him) in Judeo-Christian. Israfi'l will blow the Trumpet ( _Sur_ ) on the Day of Judgment. The sound of the Trumpet will destroy and kill everything and everyone that is on the earth and in the skies.

Israfi'l will blow the Trumpet a second time and all will come back to life according to the Order of Allah.

#### Other notaries: Kiramun Katibin, and Munkar and Nakeer

##### Kiramun Katibin (Honourable recorders)

Every human being has two Angels with him at all times sitting on their right and left shoulders recording their good and bad deeds respectively. These angels are known as Kiramun Katibin (Honourable recorders).

The only job of the Kiraman Katibin is to write down and record every action, thought, or feeling a person has each day. The Book in which the angels are writing is the cumulative record of a person's deeds. After that person's death, it is said that on the Day of Judgement each person will be confronted with this record, and the two angels will be present to tell Allah of what the person did.

# 3. BELIEF IN HIS BOOKS (KITABS)

Allah sent His Books to various Prophets for the guidance of their nations. The larger Books are known as _Kitabs_ while the smaller Books are known as _Sahifas_.

### The Kitabs that were reveled are:

#### 1. Tawrat (Torah)

Sent to Hazrat Musa (Moses) ('alaihis salam)

#### 2. Zabur (Psalms)

Sent to Hazrat Da'wuud (David) ('alaihis salam)

#### 3. Injil (Gospels)

Sent to Hazrat 'Isa (Jesus) ('alaihis salam)

#### 4. Qur'an

Qur'an is the Final Book of Allah and was revealed to Hazrat Muhammad Mustapha (salLallhu 'alaihi wa salLam). All the other Kitabs were revealed at once, except the Noble Qur'an, which was revealed over a period of 23 years.Muslim believe that the other three Kitabs no longer appear in their original revealed format and changes, alterations, additions and omissions have been made to them over the centuries. Whereas Allah Has promised to safeguard the text of the Qur'an till the end of time.

The Noble Qur'an has been memorised by thousands of believers from the very beginning of Islam right to the present day.

#

# 4. BELIEF IN HIS MESSENGERS (NABIS)

### Need for prophets

Allah created mankind to worship Him and lead a virtuous life based on His teachings and guidance.

He endowed man with faculties and freedom of action and out of His Grace and Justice sent messengers ( _nabis_ ) with clear and practical instructions of what He wants people to do. He sent a number of prophets to mankind from time to time to teach them how to live according to His law. The prophets were responsible for conveying the truth to a well-defined audience (people of his community) and give glad tidings of reward of Allah to those who accepts his message and warns the rejectors ( _kafiroon_ ) with a horrible end. The good tidings are termed as _basharat_ (good news) and the warnings as _indhaar_ (warning). The people may accept his message or reject it.

The prophets dealt with deep issues such as why we were created, what will happen to us after death, is there any life after death, are we accountable for our actions, and many more questions relating to Allah, angels, paradise, hell, and much more. Such questions could not be answered without direct revelation from the Creator and Knower of the unseen. Those answers had to be authentic and brought by individuals whom we trust and respect. As such Allah sent messengers who were the elite of their societies in terms of moral conduct and intellectual ability to act as examples for mankind and to inspire them and to lead them to the _Siratul Mustaqim_ (Straight Path), the path of righteousness.

In Islam, god does not come to earth in human form - a process known as anthropomorphism (attributing human qualities to non-human objects) - as is the case with many other religions such as Christianity and Hinduism. Rather, He chooses a man amongst men and communicates with them on a higher level and reveals instruction manual to guide mankind. Since the beginning of time, Allah has sent His guidance through these chosen people. The prophets were sent to mankind in different times and places to communicate His message on earth and teach people about the faith in One Almighty Allah. No nation or community was left without such guidance and every nation was sent at least one prophet.

The prophets were tasked with:

  * Presenting clear concept of Allah: His attributes, His creation, what should and should not be ascribed to Him.

  * Presenting clear idea about the unseen world, the angels, jinn (spirits), Paradise and Hell.

  * Answering why Allah has created us, what He wants from us and what rewards and punishments are for obedience and disobedience.

  * Demonstrating how to run our societies according to His will. That is, clear instructions and laws that, when applied correctly and honestly, will result in a smoothly functioning, harmonious society.

Some prophets, known as _Rasools_ (Apostles), were also revealed Allah's Word through books of revelation.

### 25 Prophets mentioned in the Qur'an

In the Qur'an there are 25 Prophets (Peace Be Upon Them) who are mentioned by name. Prophet Muhammad (pbuh) is the final messenger sent by Allah (swt) in a series of prophets beginning with Hazrat Adam ('alaihis salam // pbuh).

  1. Adam

  2. Idris

  3. Nuh (Noah)

  4. Hud

  5. Saleh

  6. Ibrahim (Abraham)

  7. Lut (Lot)

  8. Ismail (Ishmael) ا

  9. Ishaq (Isaac)

  10. Yaqub (Jacob)

  11. Yusuf (Joseph)

  12. Ayyub (Job)

  13. Shoaib

  14. Musa (Moses)

  15. Harun (Aaron)

  16. Dhul-Kifl (Ezekiel)

  17. Daud (David)

  18. Sulayman (Solomon)

  19. Ilyas (Elijah)

  20. Al-Yasa (Elisha)

  21. Yunus (Jonah)

  22. Zakariya (Zechariah)

  23. Yahya (John the Baptist)

  24. Isa (Jesus)

  25. Muhammad

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# 5. BELIEF IN THE DAY OF JUDGMENT (QIYAMAT)

This world will one day come to an end.

To the first question, "Who is your Lord?," the deceased is instructed to reply, "Allah." In answer to the second question, "Who is your Prophet?," the deceased should say, "Muhammad," and the correct response to the third question, "What is your religion?," is "Islam." If the individual passes this first phase of the afterlife, the experience of the grave is pleasant, and he or she is given glimpses of the pleasures of paradise. If however, the deceased does not pass this phase, then the grave is the first stage of chastisement. After this, the soul sleeps and does not awake until a blast from an angel at God's command. According to Islamic tradition, this blast signals the end of the world and kills any remaining souls on the earth. It is followed by a second blast that causes all of the souls to be resurrected. At this point, humanity is raised up and assembled on a plain. The Quran states, "On that day We shall leave them to surge like waves on one another; the trumpet will be blown, and We shall collect them all together" (Quran, p. 735). From there, humanity will beg each of the prophets to intercede for them and hasten the Day of Judgment because the waiting is so terrible, but the prophets will refuse. Finally, all of humanity goes to the Prophet Muhammad. He will agree to intercede for them and ask that the Judgment commence. This intercession is granted to him alone. Then, each soul is judged based upon its beliefs and actions, which are weighed in the scales of divine justice. At this point, the two guardian angels assigned to all people throughout their adult lives will testify for or against them. According to the Quran, the limbs of each person will testify, and the earth herself is resurrected and bears witness against those who caused her harm. Next, a person will be given a book either in the right or left hand. For those given a book in the right hand, they pass the Judgment and are given the grace of God. For those given a book in their left hand, they fail the Judgment and are condemned to hell. However, at this point, prophets and other righteous people are allowed to intercede for their relatives, followers, or friends among the condemned, and their intercession is accepted. Once the Day of Judgment is over, humanity proceeds to a bridge known as the sirat, which crosses over hell. The saved cross it safely to the other side and are greeted by their respective prophets. The Muslims who make it safely across are greeted by Muhammad, who will take them to a great pool and give them a drink that will quench their thirst forever. The condemned fall into hell. The Quran states that some will only spend a brief time there, while others, the unrepenting and idolatrous ingrates, are condemned forever. Muslims see death as a transition to the other side. Islam is seen as the vehicle that will take one safely there. It is only in paradise that the believer finds ultimate peace and happiness.

Besides Allah Ta'ala no one knows the exact day of Qiyamat. Only this much is known that on Friday the l0th of Moharram Hazrat ISRAFFEL (Alayhis Salaam) will be ordered to blow the soor (Bugle). The sound will cause every living person or creature to die.

The earth will be shaken up. The mountain will become like flakes of cotton wool the sun and the moon will crash. The stars will lose their shine and the whole universe will be destroyed.

###

### Signs before the Last Day...

Before Qiyamat approaches the Prophet Muhammad (PBUH) mentioned some signs to look out for indicating the time is getting closer:

  * People will disobey their parents and disrespect them.

  * Breach of trust.

  * Singing, music and dancing will become common.

  * Illiterate people will become leaders.

  * People will speak ill of their ancestors and the previous pious people.

  * People of low means will begin to boast of high buildings.

  * Unworthy people will be given high posts.

  * When it will be regarded as a shame to act upon Quranic injunctions.

  * When untrustworthy people will be regarded as trustworthy and the trustworthy will be regarded as untrustworthy.

  * When the liars will be regarded as truthful and the truthful will be regarded as liars.

  * When women with children become displeased (on account of them bearing off-spring) and barren women remain happy (on account of having no responsibility of off-spring).

  * When decisions will be given on mere conjecture (wild guesses).

  * When legislation in matters pertaining to my right (religion) is handed over to the worst elements in my Ummah, and if people accept them and are satisfied with their findings, then such persons will not smell the fragrance of Jannah.

  * When the off-spring become a cause of grief and anger (for their parents).

  * When Islam will become a stranger (unwanted religion).

  * When Malice and Hate will become common among people.

  * When Islamic Knowledge (Ilm) is lifted.

  * When people will boast upon their palatial mansions.

  * When oppression, jealousy and greed become the order of the day.

  * When lies prevail over the truth.

  * When people dispute over petty issues.

  * When people blatantly follow their passions and whims.

  * When immorality overtakes shamelessness and is perpetrated publicly.

### We're accountable for five things

The Holy Prophet Hazrat Muhammad Mustapha (salla'Llahu 'alayhi wa salLam) has warned his followers that the two feet of the son/daughter of 'Adam will not move on the Day of Judgment until he/she has answered questions regarding five matters:

  1. about his/her life and how he/she spent it

  2. about his/her youth, and how he/she took care of it

  3. about his/her wealth, and how he/she earned it

  4. and how he/she spent his/her wealth

  5. about how he/she acted upon the knowledge he/she acquired.

#

# 6. BELIEF IN FATE (TAQDEER)

ALlāh Has Knowledge of everything, even before its creation. ALlāh Has Given human beings the willpower and the ability to do either good or bad.

ALlāh's Knowledge of who will do good or bad even before he has done it is known as Fate (Taqdeer).

All favors are by the Will of ALlāh Alone and no misfortune can happen without His Will. We should at no time despair over any misfortune befalling us nor should we boast any favors given to us by ALlāh.

We should always be thankful to ALlāh for His Favors and be patient over any misfortune falling us.

#

# 7. BELIEF IN THE LIFE AFTER DEATH

After the day of Qiyamat when everything will be destroyed, Hazrat ISRAFEEL (Alayhis salaam) will be ordered to blow the bugle (soor) for the second time.

Every person who has lived on this earth from the time of Hazrat 'Adam ('alaihis salam) up to the final day will be brought to life again.

They will all gather before The King: ALlāh Ta'ala, for Judgment in the Field of Resurrection (Maidan-e-Hashr). On this Day they will all have to give account of their deeds.

This Day is known by various names:

  * Yawm-ul-Hashr (Day of Resurrection)

  * Yawm-ul-Hisab (Day of Reckoning or Account)

  * Yawm-ul-Jaza and Yawm-u-Deen (Day of Judgement)

That Day the believers will be blessed and rewarded with the Garden (Jannah) while the unbelievers will be punished in the Fire (Jahannam).

Besides the Kuffaar and Mushrikeen Allah Ta'aala will forgive whomsoever He wishes.

KUFFAAR- Plural of KAAFIR meaning one who disbelieves in Allah.

MUSHRIKEEN- Plural of MUSHRIK meaning one who associates with Allah Ta'aala any partner in His being or attributes.

### Jannah (Heaven)

There are seven heavens.

Paradise (firdaws), also called "The Garden" (Janna), is a place of physical and spiritual pleasure, with lofty mansions, delicious food and drink, and virgin companions called houris. There are seven heavens.

There is evidence in the Qur'aan that the **people of Paradise will remember the life of this world**. For example, in Soorat al-Toor, Allaah tells us (interpretation of the meaning):  
"And some of them draw near to others, questioning, saying: 'Aforetime, we were afraid with out families (of the punishment of Allaah). But Allaah has been gracious to us, and has saved us from the torment of the Fire. Verily, we used to invoke Him (Alone) before. Verily, He is the Most Kind, the Most Merciful."

**Everything that the people of Paradise desire will be theirs** , as Allaah says (interpretation of the meaning): "... (there will be) therein all that one's inner-self could desire, all that the eyes could delight in, and you will abide therein forever."

Will any humans enter it before the Day of Resurrection?

There are two aspects to this:

1. Entering it in spirit only, as is the case with the dead. This is proven in the case of the Prophets, and of the martyrs (shuhadaa') whose souls are in the crops of green birds which roam about in Paradise. This is also known from the ahaadeeth in which the Prophet (peace and blessings of Allaah be upon him) describes how he entered Paradise in dreams, which has to do with the soul or spirit.

2. With regard to entering Paradise in both body and soul, this will happen on the Day of Resurrection for both humans and jinn. The only exception to this is Adam (peace be upon him) who was in Paradise before he came down to this earth, as was mentioned by Ibn al-Qayyim and others. And Allaah knows best

All Prophets (PBUT) and 10 Sahaabahs are already guaranteed Heaven.

### Jahannam (Hell)

There are seven hells.

It has seven doors leading to a fiery crater of various levels, the lowest of which contains the tree Zaqqum and a cauldron of boiling pitch. The level of hell depends on the degree of offenses. Suffering is both physical and spiritual.

Being a Muslim does not keep one out of Hell, but it is not clear whether Muslims remain in Hell forever. Non-Muslims ( _kafir_ ), however, will be punished eternally.

Amir Temur was born in 9th April 1336 in Hodja Ilgor village (Yakkabag) near Kesh (Shahrisabz). His father emir Muhammad Taragaj was from notable family of a Turkic sort barlas. He was the influential person and had the big authority in Movarounnahr. His ancestors took a worthy place in the ranks of Chigatay ulus palace elite and made up their family tree from legendary turkis marshal Alan – Kuva, and their possessions were around Kesh and Nefes. Temur's father emir Taragay constantly participated in kurultyas of chugatay beks, convened by the ulus khan on coast of the river Il.

In 1355 he marries the daughter of emir Dzhaku – of Turmush aga barlas. The Supreme emir of Mivarounnahr Kazagan, having convinced of advantages of Amir Temur., in the same year has given him his grand daughter Uldzhaj Turkan aga as wife. Due to this marriage there was a union of Amir Temur with emir Husajnom, grandson of Kazagana. They together opposed Mongols. In 1356 A. Temur had two sons – Djahangri and Omar Shajh.

The economic situation in Movarounnahr at the end of 13th – first half of 14th century worsened from day to day. Khan of Mongolia Togluk Temur who without resistance in 1360 has reached up to Kashkadarya has taken advantage of it. Amir Temur has arrived to him for service. But when Togluk Temur has appointed as the governor of Movarounnahr his son Iljas Hodzha, Amir Temur has not wished to serve this prince and having agreed with governor Balh emir Husejnom Amir Temur has entered persistent struggle against Mongols.

At that time Samarkand was dominated by sarbadors – "hunged men", who were also struggling against Mongols. The name of this national movement has arisen from slogans of its participants «Struggle for freedom, or a head on the gallows». In 1370 Amir Temur on kurultay in Balh has been proclaimed by the Supreme as emir of Turan.

And the marriage with daughter of Chingizs Saray Mulk Hanum allowed Amir Temur to add to his name a honorable title "kuragan", i.e. « the son-in-law of khan». The primary objective of Amir Temur became overcoming dissociation and association of separate possession into a uniform state. As a Capital of this state he has chosen Samarkand where has urgently started erection of city defensive walls, citadels and a palace. He has put in pawn a new Samarkand, near to ruins of ancient capital of Sogdiana (modern Afrasiab).

Having united and subordinated the lands between Amu Darya and Syr-Darya, and also Fergana and Shash viloyat, Amir Temur began aggressive campaigns.   
For 35 years had lasted board of A.Temur (1370 - 1405) in Central Asia. He has created enormous empire from Indus and Ganges up to Syr-Darya and Zarafshan, from Tien-Shan up to Bosporus, he had lead the most part of his life in campaigns.

During the campaign to China, in 1405 Amir Temur died in Ortrar.  
During the life time of Amir Temur a special composition about the government known under the name «Temur Code» has been written. It is a valuable historical source of the Middle Ages, consisting of two parts. In it there is a biography of Temur and the events connected to his life, sights of this outstanding statesman and the commander on military art, the methods and management of the country are stated. It is the valuable code of laws from which it is visible on the basis of what Amir Temur has created the centralized, controlled mighty state.

Having created huge power, Amir Temur prepared conditions for economic and cultural development of the country. Century traditions of the last epoch revive in a new historical context. As Movarounnahr becomes the center of trade, economy and culture of Near and Middle East. Such ancient cities as Samarkand, Kesh, Bukhara, Termez, Tashkent, Merv, etc., which were destroyed by hordes of Chingizhan began to equip with modern conveniences. Majestic buildings of mosques, madrasah , the mausoleums, a caravan – sheds and bath houses were under construction. Became usual, that each victory or event were immortalized in architecture. In building activity Amir Temur pursued a certain political aim– the constructions erected by him were to show force, power and greatness of his empire.

During years of his board Amir Temur has put an end to feudal dissociation, has established trading - diplomatic relations with the largest kingdoms of Europe – France, England, Castile. Unfortunately, after death of Amir Temur trading - diplomatic relations with the Western Europe, incorporated by him have no further developed. The history puts Amir Temur in same line with such greatest commanders, as Alexander the Great, Dari 1, Yuriy Caesar.

  1. ## THE TIMURIDS AS BUILDERS

Timur was not only a great conqueror; he was also a great builder. Whenever he laid waste to a city that stood in the path of his army, he would bring back the artisans to build his royal city of Samarkand. "There were sculptors, stone-masons and stucco-workers from Azerbaijan, Isfahan and Delhi; Mosaic-workers from Shiraz; weavers, glass-blowers and potters from Damascus - in such numbers that 'the city was not big enough to hold them. During the few brief times when he was not off on a military campaign, he was busy overseeing his building projects. Perhaps the main thing that strikes one about Timur's monuments is the sheer grandeur of them. They are statements about the man who made the earth shake in his day, as is evidenced by an Arab proverb quoted on one of his buildings: "If you want to know about us, examine our buildings."

Although Timur concentrated his architectural efforts on Samarkand, he also erected buildings in other cities, such as Shahr-i-Sabz, where he constructed a magnificent Aq Saray (White Palace), and Turkestan, where he erected a mosque and mausoleum in honor of Hoja Ahmed Yasavi (d. 1166), a famous poet and Sufi sheikh. The first of these structures was almost entirely destroyed by the Uzbeks in the sixteenth century, but the ruins still remain. The second has been preserved in quite good condition and apparently still functions as a "holy place" to which devout Muslims make periodic pilgrimages. However, probably the most impressive architecture that remains from this period can be found in Samarkand. Timur filled his capital with both secular and religious monuments, as well as a plethora of gardens, which featured stone walls and floors with elaborate patterns and palaces outfitted with gold, silk and carpets. Most of these structures have not survived to the present. Such is the case with his magnificent four-story palace, which Babur describes in his memoirs. However, a number of significant buildings have survived and can still be seen today.

There are also still extant examples of buildings erected by subsequent Timurid rulers. As noted above, although they did not share his passion for territorial expansion, they did inherit his love of fine architecture. Interestingly enough, one of the principle Timurid builders was Gawhar Shad, Shah Rukh's wife, who was responsible for a magnificent mosque at Meshed (built between 1405 and 1418) and a mosque-madrasah-mausoleum complex in Herat (1417-1437). Unfortunately, these structures are mostly in ruins today, largely as a result of war and earthquakes over the last two centuries. As can be imagined, the transition of the Timurid capital to Herat also moved the architectural focus from Samarkand to that city. However, the Timurids still continued to build in their founder's capital, especially Ulugh Beg, who was governor of the city under his father, Shah Rukh.

The preponderence of elaborate decoration on Timurid monuments, much of it involving various pottery techniques, especially glazed tilework, reflects the advances made in this artform during this period. "The old use of lead glazes which oxidized quickly, from pre-Mongolian times was replaced by durable glazes stained with colouring oxides.... A mosaic design of single-coloured tiles had the advantage of being simple to produce, but the ornamental design was limited to geometrical patterns based on the shape of the tiles... This difficulty was then overcome by the technique of 'inlaid mosaic' composed of variously coloured small units."

There are too many Timurid monuments in Samarkand to examine in one paper. However, we can look at some of the more significant ones that remain to this day. There are three major structures still standing in Samarkand which Timur himself was responsible for building: the Gur-i Amir, the Bibi Khanum mosque, and the Shah-i Zinda mausoleum complex (although this had been originally begun in pre-Timurid times, Timur was responsible for most of its present form). In addition, there are two important examples of Timurid architecture from the period after Timur: the madrasah and observatory of Ulugh Beg. It is these structures which will form the focus of this paper.

## 

## THE GUR-I AMIR

The fabulous Gur-i Amir  ("The Great Prince") is a mausoleum which was originally designed to house the body of Timur's favorite grandson, Muhammad Sultan (1375-1403), who was buried there after being killed on one of Timur's campaigns. Timur's body also rests in this complex, as do those of several other members of his family, including Umar Shaykh, Miran Shah, Pir Muhammad, Shah Rukh, and Ulugh Beg. Timur was the principle builder of this structure and the initial complex, minus the mausoleum, was probably finished by 1401. The mausoleum itself was completed by 1404. According to Clavijo's account, when Timur returned from a campaign to discover that the mausoleum was, in his estimate, too low, he ordered it rebuilt in ten days. As Clavijo recounts, "Without delay the rebuilding was set in hand, day and night the work went on... The chapel had now been completely rebuilt within the appointed ten day's time, and it was a wonder how so great a building could have been put up and completed within so brief a space."  Whether or not the rebulding was actually carried out in so short a period of time is debatable. Later on, Ulugh Beg also worked on it, adding an eastern gallery in 1424.

The original complex included three buildings clustered around a square courtyard: the actual mausoleum (to the south), a madrasah (to the east), and a khanaqah (to the west). The north side of the the court contained an entrance portal. There was a minaret at each corner of the courtyard. "The importance of this complex is that it represents the earliest standing evidence for ensemble planning that was to become so popular in the Timurid period and later." The only parts of the complex which remain intact are the mausoleum, the entrance portal, and one of the minarets. Excavations have unearthed the foundations of the madrasah, but there is not enough left to reconstruct the plan of the khanaqah. It appears that the madrasah, the earliest Timurid example of one, "had a central court with two axial ivans and a niche facade, from which the students' cells could be entered. In the four corners were larger rooms, lecture halls, and probably a small masjid."  As noted above, the entrance portal still stands. It is adorned with tilework (some of which has been restored) and muqarnas elements, both of which exhibit Iranian influence. This is not surprising, since the architect, Muhammad ibn Mahmud al-banna' al-Isfahani, came from Isfahan.

The mausolem proper is the focus of the complex and, since it remains largely intact, the part about which we know the most. Its exterior is octagonal in shape, whereas the interior is square (10.2 meters to a side), with a rectangular bay in each wall. Along the eastern side of the building is the gallery that Ulugh Beg added. The large dome over the main chamber rests on a tall drum. The zone of transition is accomplished by a squinch. Although the inner dome is, as usual, shallower than the outer one, it still has a steep slant. The external dome, the tip of which is 37 meters from the ground, was rebuilt and redecorated in the 1950's, after most of it had fallen down.

The external octagon has been finished in light blue glazed tiles that feature the names Allah and Muhammad. Around the base of the drum, also in tilework, runs a white-lettered inscription in kufic script: "God is immortality." The rest of the drum is elaborately decorated in various geometric patterns of both glazed and plain tiles, with dark and light blue colors playing a prominent role. Finally, the bulbous, fluted external dome, with 64 ribs, continues the same geometric patterns that were used on the drum, creating an overall visual impression of a vast expanse of azure and turquoise. This type of ribbed dome can also be seen in the shrine which Timur built to commemorate Ahmed Yasavi.

Inside the chamber, the decoration is ornate. The dado features hexagonal tiles of onyx and its upper boundary is marked by a slight muqarnas cornice, above which (about 2 meters from the floor) is a green inscription band with gold letters. Another band, featuring geometric patterns painted on plaster, is located 3.7 meters above the floor. Above this, the walls are decorated with star designs, whereas the bays employ muqarnas, originally covered with blue and gold pressed paper. Finally, just below the zone of transition, another inscription band, with letters of gold, runs around the four walls. The squinch and the inner dome were also originally covered with elaborate patterns on pressed paper. Not surprisingly, the papier-mache, which is the earliest instance of this artform in the area, soon deteriorated and is only now being restored.

The bodies lie in an underground crypt, which is accessed by a stairway in the southeast corner of the main chamber. The tombstones are located in the chamber itself. Timur's cenotaph is a massive slab (the largest in the world) of nephrite (dark green jade) which was brought back from Mongolia by Ulugh Beg in 1425 and subsequently broken in half in the eighteenth century when the invading Persian ruler, Nadir Shah, tried to remove it from the chamber. On the tombstone is the following inscription in Arabic: "When I rise from the dead the whole world will tremble." On the very day that the Soviet archaeologist, Professor M.M. Gerasimov, exhumed the skeleton of Timur from the crypt in which it lay (which, incidently, confirmed that the Amir had indeed been limp), June 22, 1941, Hitler's armies invaded Russia.

As one author has pointed out, "Possibly the greatest butcher the world has ever known could have been more fittingly commemorated by the ingenuous inscription on an anonymous tomb in an anteroom of the Gur-i-Mir: 'If I were alive, people would not be glad.'"  Both this tombstone and the one covering his actual grave in the crypt have inscriptions on them that trace Timur's genealogy back to both Chingiz Khan and 'Ali, the fourth caliph of Islam. By so doing, Timur was making an indirect claim to be the rightful heir of not only the Mongol Empire, but also the Muslim one. Another reminder of the regal aspirations of Timur and his dynasty is the large white stone slab, called the kok-tosh ("green stone"), upon which the Timurid coronation ceremonies took place, which is located in the courtyard outside the mausoleum.

##

## THE BIBI KHANUM MOSQUE

The Bibi Khanum ("The Old Queen") mosque,  was reputedly named after Timur's favorite wife, Saray Mulk Khanum, the daughter of the puppet Chagatay khan that Timur and Husayn had installed in 1364 in order to legitimize their conquest of Transoxiana. It is properly called the Masjid-i Jami' (congregational mosque), but has come to be known by the name of Timur's wife. Timur built it with loot that he had brought back from India and reputedly used 95 Indian elephants to haul construction materials from the quarries: it was begun in 1398-1399  and, when completed, was "one of the most colossal monuments ever built in the Islamic world." Apparently, as with the Gur-i Amir, Timur ordered part of it reconstructed in 1404-1405, but it is unclear exactly what was rebuilt and why. Clavijo tells us that, since the Amir was in ill health at the time, "it was therefore in his litter that every morning he had himself brought to the place, and he would stay there the best part of the day urging on the work." Opposite the entrance, a madrasah and mausoleum, now mostly in ruins, were erected by the queen herself. The Masjid-i Shah in Isfahan, Iran, as well as some Moghul mosques in India, seems to have copied its basic form.

There is an interesting legend that has grown up surrounding the construction of the mosque. Apparently, while Timur was away conquering India, the architect who was in charge of the project fell in love with the queen after whom the mosque is named. Bibi Khanum, in an attempt to dissuade the young man, brought 40 painted eggs to him, explaining that, just as all the eggs tasted the same, so it was with women. She would provide him with a beautiful maiden so that he could finish construction of the mosque, now delayed as a result of his infatuation with the queen. A week later, he brought her 40 gourds, 39 filled with water and one filled with wine, and said, "Oh Bibi Khanum, although they may all look alike only one can intoxicate me." She agreed to allow him to kiss her, with her hand separating his lips and her cheek. His passionate response penetrated through her hand to leave an indelible imprint on her cheek which the Amir was none too pleased to see when he returned. "Seeing the imprint of the lips upon his wife's cheek, he sent his elephant brigade into the great mosque and wreaked the damage that can still be seen today. His captains chased the architect to the top of a minaret, where he grew wings and flew off, never to be seen again. And Tamerlane decreed that in future all women should wear a veil, hence the origin of the Mohammedan custom of enshrouding their womenfolk."

In actual fact, Timur's elephants cannot be blamed for the deterioration of the building over time. Rather, hasty construction, earthquakes (including a major one in 1897), and general neglect have resulted in only a shell of the former structure remaining today, but even this is impressive. The original structure must have been awe-inspiring. A chronicler of the time wrote,"Its dome would have been unique had it not been for the heavens, and unique would have been its portal had it not been for the Milky Way."  The basic structure was rectangular in shape, measuring 109 by 167 meters. It featured four units, one located at each axis of the outer wall which ran around the perimeter of the structure: a large entrance portal, the main sanctuary, and two smaller side mosques. These four units were linked by hypostyle arcades, nine bays deep on the qiblah side and four bays deep on the other sides. At each of the four corners of the mosque was a minaret, as recorded by Sharaf ad-Din: "In each of the four corners is a minaret, whose head is directed toward the heavens, proclaiming: "Our monuments will tell about us!" which reaches to the four corners of the world."  The arcades were at least three stories high in places and were supported by 400-480 marble columns. Archaeological digs have uncovered some of these columns, but none remain standing. However, the four units do remain, albeit in ruined form, as does the minaret from the northwest corner of the perimeter.

The entrance portal is located at the east end of the mosque, and it originally projected out beyond the outer facade. The ivan, before it collapsed, was 19 meters tall and is supported by large pylons (10.5 meters wide), which in turn are flanked by two decagonal minarets, one on either side. The placement of the minarets is a development of the Il Khanid twin-minaret portal, which placed the minarets on top of the ivan. This Timurid modification gives the structure a more fortress-like appearance. The inner ivan of the entrance portal opens onto the courtyard. At the west end of the mosque, opposite the entrance, is the main sanctuary, its portal projecting into the courtyard. Its ivan, 30 meters high, is flanked by two octagonal minarets. Visible beyond the ivan are the ruins of the dome over the main chamber, which is square, with arched niches and a doubly-recessed mihrab. The two smaller side mosques, on the north and south sides of the complex, are similar to each other, but not identical. They are also square, with arched niches and topped with domes. Their ivan screens were originally nearly flush with the court facade. The three sphericonical domes each rest on an octagonal zone of transition which incorporates arched squinches and recumbent arches. The outer domes of the two side mosques were originally ribbed. In the center of the courtyard stands an enormous lectern which originally stood in the sanctuary; apparently, the Qur'an that it was designed to hold had six-foot high pages!

The decoration on the mosque, which originally covered all visible faces, is rich and varied, including kufic designs and girikhs using glazed bricks in hazarbaf technique, mosaic faience, tiles inset in brick and stone, incised marble and terracotta, and haft rangi tilework. A band of inscription separates the upper and lower sections of the ivan wall of the main sanctuary. The ivan itself was originally framed with a light blue tile spiral molding. All three domes, now in varying states of disrepair, were originally finished in light blue tile on top of a zone of muqarnas. The domes were covered in inscriptions in hazarbaf technique, the smaller ones in naskhi, the larger one in kufic. Parts of the latter are still visible. Inside, the domed chambers were decorated with painted plaster and gilt papier-mache, both of which feature the colors blue and gold; little of the latter remains to this day. Over the sanctuary ivan is an inscription made from carved unglazed terra cotta. Both this and the inscription over the entrance portal, little of which can still be made out, ascribe the building of the mosque to "The great sultan, pillar of the state and the religion, Amir Timur Gurgan..."

##

## THE SHAH-I ZINDA

The Shah-i Zinda  ("The Living King") is a complex of sixteen buildings which was originally built to commemorate Qusam ibn Abbas, supposedly the cousin of Muhammad himself, who came to preach Islam in Samarkand in 676. There are several legends surrounding him: some say that he was beheaded by the locals, after which he "picked up his severed head and plunged with it into a well from which he will one day re-emerge. A prophecy, believed to date from the fourteenth century, foretold that he would arise and save Samarkand if the Russians attacked the city; but 1868 came and Qasim [sic] did not stir a finger to help, thus permanently damaging his reputation." Another legend recounts that "he was not killed, but in saving himself from the infidels, entered a cliff which opened miraculously before him and closed again after him."

Once Islam was established in Transoxiana, the site soon became a holy shrine, the object of pilgrimage for the faithful. Ibn Battuta describes it as follows: "Outside of Samarkand is the tomb of Kussam ben Abbas. The inhabitants of Samarkand come out to visit it every Sunday and Thursday night. The Tartars also come to visit it, pay vows to it and bring cows, sheep, dirhams and dinars [coins]."  Besides Qusam himself, the bodies of several other members of Timur's family, those who either died before the Gur-i Amir was built or who were considered too lowly to be buried there, are also located in the Shah-i Zinda. Since the complex is too extensive to document completely here, we will merely focus on some of its general features.

The Shah-i Zinda is located on the mound of Afrasiyab, the site of Samarkand prior to the Mongol conquest, just north of the present city. The entrance to the complex is a massive ivan gate. A 70 meter-long combination stairway-walkway runs up to the top of the complex, where the tomb of the Living King himself is located. On either side of the stairway are the mausolea containing the others buried there. These tombs are actually grouped into three ensembles: one near the entrance gate, another halfway up the passageway, and the third clustered around the tomb of Qusam, at the top of the hill. Excavations have unearthed remnants of the old city of Samarkand below ground level which indicate that, prior to its use as a cemetary, the area contained mostly residential and commercial buildings. However, even at this time there were religious structures on the site. Certainly, a shrine to Qusam was erected early on in the Muslim era, and it soon became the center of a cult of worship on the site. The earliest extant structures in the complex, including the minaret near Qusam's mausoleum, were built in the eleventh century. By the twelfth century, the site was being used exclusively as a burial ground. Much of the original complex that grew up around the tomb of Qusam was destroyed by the Mongols when they sacked Samarkand in 1221, although they spared the Living King from this sacrilege. During the fourteenth century, there was a revived interest in the "cult of saints," resulting in more construction on the site, and a new Shah-i Zinda sprang up on the site. Part of the earlier complex is preserved in the actual mausoleum which contains Qusam, the rest of which dates from 1334-1335 and c.1460. Building on the site continued throughout the fourteenth century and into the next, with Timur merely continuing the trend. Since that time, especially in the eighteenth and nineteenth centuries, more structures have been added to the complex.

Many of the same features that can be seen elsewhere in the monuments erected by Timur and his successors are evident in the Shah-i Zinda. Blue-tiled domes, some smooth and some ribbed, adorn many of the buildings. Tiled kufic inscriptions, similar to those on the Gur-i Amir and the Bibi Khanum mosque, circle the drums of many domes. The facades and entrance ivans of the mausolea are decorated with a wide selection of ornamentation, including muqarnas, glazed brick and tilework, mosaics, and glazed terra cotta. Horizontal and vertical inscription bands employ both kufic and thuluth script. Indeed, some of the finest decoration in Central Asia can be seen in the complex. Various patterns are used, including floral and vegetal motifs, stars, and geometric designs. The internal decoration of some of the buildings is also quite ornate, including "mosaic panels with fine gold painting on the glaze, others with landscapes (flowers, shrubs, rivulets, trees with birds, clouds), showing a remarkable Chinese influence, which may also be found in the stylised dragons and phoenixes in the wall ornaments."  In the words of a Soviet writer, "Not grief, but reconciliation and placidity emanated from this city of the dead, with its freshness and intensity of colour and unexpected perspectives and combinations of forms."

##

## THE MADRASAH OF ULUGH BEG

Ulugh Beg's madrasah  is located on the Registan, the large square which was described in 1888 by Lord Curzon, the Viceroy of India, as "the noblest public square in the world. 'I know of nothing in the East approaching it in massive simplicity and grandeur,' he wrote, 'and nothing in Europe, save perhaps on a humbler scale the Piazza di San Marco in Venice, which can even aspire to enter the competition. No European spectacle indeed can adequately be compared with it, in our inablilty to point to an open space in any Western city that is commanded on three of its four sides by Gothic cathedrals of the finest order.

As noted by Curzon, the square is bounded today on three sides by madrasahs. The first of these is the madrasah of Ulugh Beg, built by him during the period 1417-1421. The other two were built at a later time to replace the khanaqah and caravansary that had been erected under Ulugh Beg. The Shir Dor madrasah, basically a copy of Ulugh Beg's madrasah, was constructed between 1619 and 1635 and the Tilla Kari madrasah between 1646 and 1659. "Shir Dor" means "Bearing Lions," after the tigers painted on the facade. "Tilla Kari" means "Adorned with Gold," after the profusion of gold in that building. Since these latter two structures date from after the Timurid period, we will concentrate here on Ulugh Beg's madrasah.

It is perhaps fitting that Ulugh Beg, more a scholar than a military or religious leader, has left an educational institution as his primary contribution to the architecture of Samarkand. Indeed, it is the finest example of this type of building from the early Timurid period. "As a work of architecture, it is unique in its complexity and its ambitiousness. It ranks among the best work of this period."  The building is rectangular in shape, measuring 56 by 81 meters, and encloses a courtyard (30 meters a side) with four axial ivans. There are minarets at each of its four corners and a 34.7 meter tall entrance portal on the facade that faces the Registan. This enormous entrance towers over twice the height of the walls of the enclosed courtyard. In addition, there are two smaller entrances on the sides of the madrasah. These three entrances open onto the courtyard by way of three of the four ivans. Around the courtyard, on two stories, are fifty rooms, which could house one hundred students, and two lecture halls. The fourth ivan, opposite the entrance ivan, leads into a rectangular mosque, flanked by two domed chambers.

The decoration of the madrasah, as elsewhere in Samarkand, emphasizes the color blue, with light and dark blue tiles in hazarbaf technique forming various designs, including the calligraphic representation of sacred names within geometric outlines on the facade, the exterior walls, and the secondary entrances. Mosaic faience is featured above the entrance ivan in a star-shaped design (not surprising for an astronomer!) and in other prominent places, such as the entrance to the mosque. Girikhs constructed on a diagonal grid also occur and haft rangi is used extensively, including in the rope molding that forms the border of the ivan opening onto the Registan. Marble, inset with tile, is also used, especially in the dado.

It is interesting to note the inscription that Ulugh Beg placed over the portal leading into the mosque, perhaps a reflection of his desire to relate religion and science together, a desire which eventually got him killed: "This suffeh [i.e., portal or vaulted masjid] is built to resemble Paradise... in it are teachers of the truths of the sciences useful to the religion, under the direction of the greatest of sultans..."  By the advent of the Soviet era, the madrasah was in sad shape. Since that time, the northeast minaret, which had been leaning badly, has been propped up and the mosaicwork on the main ivan arch has been largely restored.

##

## ULUGH BEG'S OBSERVATORY

Ulugh Beg built his observatory in 1420. Babur tells us that the circular building, 48 meters in diameter, was three storeys tall. It originally housed three gigantic astronomical instruments: a sextant, divided into degrees and minutes and featuring the signs of the zodiac; a solar clock; and a quadrant sector. The ground floor contained service rooms, above which were two stories of arcades. The arc of the sextant was oriented along the north-south axis of the building, beginning below ground level and rising to above the top of the third story. The solar clock was located on the wall parallel to the east-west axis, perpendicular to the sextant.

The roof, and possibly the piers of the arcades, were marked off with bronze plates to assist in sighting heavenly bodies. The exterior of the observatory was finished with glazed brick mosaics, as were other Timurid monuments. According to a contemporary report, the service rooms were decorated: "Inside the rooms (khaneh-ha) he had painted and written the image (hay'at) of the nine celestial orbits (aflak), and the shapes (ashkal) of the nine heavenly spheres, and the degrees, minutes, seconds, and tenths of seconds, of the epicycles; the seven planets (aflak-i tadawir) and pictures (suwar) of the fixed stars, the image (hay'at) of the terrestrial globe, pictures (suwar) of the climes with mountains, seas, and deserts and related things..." All that remains of this structure today is the large concave slit in the earth which used to house the sextant. It was discovered in 1908 by the Russian archaeologist Viatkin and is a major tourist attraction in Samarkand today.

##

## CONCLUSION

Anyone who has had the opportunity to see these Timurid monuments in Samarkand can testify to the splendor that they possess, even after years of disrepair. The sheer size of them, as well as the extravagant manner in which they have been decorated, speaks of the desire of Timur and his successors to leave their impact upon the world. In his time, Timur tried to create an empire to rival that of his predecessor, Chingiz Khan, and, in doing so, to set himself up as the greatest Muslim ruler in the world at the time. His empire never did eclipse that of the Mongols and it did not last nearly as long as the Arab Empire had. However, he left an indelible imprint not only on Central Asia, but indeed upon much of the Near East. Today, long after the disappearance of the mountains of human skulls which he erected after a victorious battle, the other monuments he and his dynasty erected in the cities of Central Asia remain as testimonies of his greatness.

# Amir Timur Square

The history of the square in the center of Tashkent named after Amir Timur, the commander and founder of a huge medieval empire, began as early as in the XIX century, when Tashkent was the center of the Turkestan Military Command, composing the Russian Empire. It was established by order of general M. Chernyaev in 1882. The square represented a small park in the center of the city, surrounded by buildings of women and men's gymnasium, normal school and state bank.

Right in the center of the square, there is a monument to the outstanding commander and statesman of the XIV century Amir Timur, who managed to found a centralized united state composing of 27 countries in the vast territory from the Mediterranean Sea to India. The monument is represented as a bronze figure of Amir Timur with imperial regalia on a reared horse. The monument plinth is engraved with an Amir Timur's famous motto in four languages "Power is in Justice". The monument author is the sculptor Ilkhom Jabbarov.

There was a small park around the monument but after reconstruction conducted in 2009, this place was cleared and transformed to a small square with fountains and plantings.

Amir Timur Square is surrounded with the buildings of the "Uzbekistan" Hotel, University of Law (former Women's Gymnasium), the Amir Timur Museum, well-known Tashkent Chimes and the Forums Palace - one of the most grandiose architectural structures in Tashkent.

The Forums Palace was built in autumn 2009. It became a place to hold important state and international events, for instance: the SCO Summit. The Forums Palace impresses not only with its architecture, but also with its sizes. Its area is almost 10,000 m2. From outside the Forums Palace is decorated with majestic columns, but the most outstanding part of the palace architecture is its dome. It reaches almost 48 m in height; its peak is crowned with figures of storks.

Almost all the buildings located around Amir Timur Square have historical importance. One of them is the building of University of Law. It is situated opposite Amir Timur Square and is a historical monument of the XIX century. The building itself was built by order of the Turkestan governor-general Kaufman. It housed a women's gymnasium for a long time. During the Soviet time this building was given to Tashkent State University. There was History Faculty in the left wing and Faculty of Law in the right one. After proclamation of independence the building was fully given to University of Law.

To the right from University of Law there is the building of the Amir Timur Museum. The Museum inauguration was dated to 660 anniversary of Amir Timur. The Amir Timur Museum holds exhibits dedicated to the epoch of Timur and the Timurid dynasty . There, you can see beautiful miniatures reflecting events of that epoch. There is a copy of the Ottoman Koran in the central hall on the Museum ground floor. The walls of the hall, decorated by the best artists of Uzbekistan, show the scenes from Timur's life.

The exposition of the first and second floors represents a collection of utensils, weapons and clothes belonging to the Timur and Timurid epoch.

But, perhaps the most famous architectural monument located on the Square is the Tashkent Chime. Over dozens of years from the moment of its construction in 1947, it was the symbol of Tashkent. The author of the building floor plan was A.A. Mukhamedshin and this project initiator was I.A. Eisenstein – one of the Tashkent residents, a watchmaker by profession. During the war he participated in battles in German city of Allenstein and brought the famous clock mechanism from there and presented it on behalf of his regiment to Tashkent. A famous Uzbek master in ganj carving - usto Shirin Muradov participated in its outer facade decoration. In 2009 another chime being as a mirror reflection of the old one was built in the course of construction in the center of the city. Today new and old chimes may be called an original "Gate" of the Square.

Near the Amir Timur Square, there are a cinema theatre and entertainment centers, which fact contributes much to the constant popularity of the place. All roads from there lead to all parts of the city, making the city the most vital place of meeting. The history of modern Tashkent is inseparably connected with its center – Amir Timur Square.

Timurid Empire

Titular name | Personal name | Reign

---|---|---

Timur ruled over the Chagatai Khanate with Soyurghatmïsh Khan as nominal Khan followed by Sultan Mahmud Khan). He himself adopted the Muslim Arabic title of Amir. In essence the Khanate was finished and the Timurid Empire was firmly established.

Amir  
Timur Lang | Timur Beg Gurkani

 | 1370–1405

Amir

 | Pir Muhammad bin Jahangir Mirza

 | 1405–1407

Amir

 | Khalil Sultan bin Miran Shah

 | 1405–1409

Amir

 | Shahrukh Mirza

 | 1405–1447

Amir

Ulugh Beg

 | Mirza Muhammad Tāraghay

 | 1447–1449

The word Jadid is based on the word Jadid. The word "Jadid" means "new." It is not just a "new" one, but a "proponent of innovation." Rather, it includes such broad meanings as "new thinking", "new person", "new generation".

The emergence of the jihadist movement is directly linked to the social and political environment and situation in that period, both internally and externally.

In its essence, the Jadid movement has been a cultural, educational, and political reform movement from the outset. But in order to make the homeland free and prosperous, to bring freedom to the nation and nation, the Jedidians first focused on cultural and educational activities.

Although our people were politically subjugated from the invasion of Russia due to unequal power ratios, they did not bow mentally or morally. The main purpose of the colonialist colonialism was to completely subordinate and depend on the people. The situation in Turkestan has reached such an extent that with the abolition of nationalism, which has existed for centuries, the threat of losing the national education, or national identity, has disappeared. Oriental scientist N. Nes Veselowski (1848-1918), who witnessed this critical situation, wrote:

"We think we brought culture to Turkestan. It is comforting to say that we have brought peace and tranquility to subdued Asians. But there is a high feeling that this is the nation and its national pride.

Political death (loss of national state) is heavy, and national death is even harder. They (Turkestan) are in a similar situation in our reign. There are such national interests that they will manifest themselves in one day, whether people are hungry or full. "

Social, political, and cultural upbringing is an important weapon to keep the nation from becoming a national education and to achieve it. Jadids considered it the basis of the struggle for freedom of their homeland.

Jadids have promoted religious and secular enlightenment as opposed to Muslim fanaticism. They have also struggled with the backlash against religious leaders and the notion that "progress is incompatible with Islam" because of their knowledge of the Shari'a principles and the Qur'an. It is worth noting that the emergence of Jedidism was primarily influenced by the religious and secular nature of Islam.

These two hadiths of the Prophet Muhammad (peace be upon him) have the moral foundation and power for the fact that Jadids have created evidence and innovation:

"It is not good for you to forsake the world to come, and to forsake the world to come."

The conclusion is that, firstly, Jedidism has emerged as a modern manifestation of progress, Islam, and secularism in Islam.

The jadids are also engaged in the following activities in the implementation of their activities.

1. It is noteworthy that the development of a new Uzbek literary language, the struggle for the press day, and the creation of literary and theater-friendly literature are popular.

2. Changing their fate and family reform through the exclusion of women from parades and their attendance at Jadid schools, the involvement of local wealthy and merchant families in the political and economic right with the Russian bourgeoisie, by local officials. Fighting oppression by their rulers, and thus their colonial policy reform, was at the heart of their program.

3. The main objectives of the jihadis are to promote the education of the people and to fight for social, economic and cultural development in Turkestan. Their idea was to make Turkestan crushed under the feet of independence and local tyrants, to become a well-educated independent nation with a well-educated development.

4. The intensity as a whole is flowing against the feudal relations prevailing in Turkestan and encourages the people to unite the intellectuals and the progressive, the rich and the scholars in carrying out reforms for the independence and development of the country.

5. First of all, the basis of the Jadid's movements and ideas should be based on the historical, socio-political situation and conditions in Turkestan itself. It is known that Turkestan was under the oppressive regime before and after the Soviet coup. Consequently, the main ideas of the Jadids are linked with the aim of getting rid of this tyranny and gaining independence.

6. The radical socio-political changes and circumstances in the history of our country require new approaches in assessing its transition.

In conclusion, it is worth noting that most of the nationalist Renaissance, that is, the Jadids, who were born on the Turkestan land, were engaged in education reform, creating new schools of methodology, and creating a prosperous and culturally prosperous life for Turkestani people. they tried. Their noble ideas have been passed down through generations and have been made available in nearly 130 years.

ISMAILBEK GASPIRINSKY

(1851-1914)

Ismailbek comes from a noble family. He attends military training at the Muslim Religious School in Crimea and the Moscow Cadet Corps. He travels through Turkey and France (two years), advocating the preservation of the Turkic language among 25% of the Crimean peninsula. Publishes Translation Magazine for 20 years. It teaches religious education in schools and madrassas, teaching Arabic, Persian and Russian as well as teaching medicine, chemistry, herbs, attacks, and geography (a total of 17 subjects). The Jadids program was aimed at reforming the school. In 1892, Ismailbek sent the project of reforming the Muslim schools to the governor general of Turkestan, Rosenbach, and was rejected. In 1893, the Emir of Bukhara offered Abulahad the establishment of new schools of method. He then used the Kazan Tatars. As a result of Ismailbek Gaspirinsky's actions, the Emir of Bukhara later opened the first Jadid school for him, and in 1898 Salahiddin in Kokand. In 1920 about 50 such schools were established in different parts of Turkestan. Twenty such schools were opened in Tashkent and 16 in Kokand.

MAHMUDKHOJA BEHBUDI

(1875-1919)

One of the great thinkers, Mahmudkhoja Behbudi, who sacrificed his life for the fate of the country, dreamed of his independence and independence and never gave up on his dream. Behbuddi, whose work dates from the end of the last century to the twentieth century, is a wise man of his time. He has a thorough knowledge of Arabic, Persian and Russian, his profound knowledge of Eastern philosophy and European literature. in terms of his social activities and knowledge, he was probably not the equivalent of the scholars of Turkistan at that time.

The leader of the jihadist movement Mahmudkhoja Behbudi was born on January 19, 1875, in a priestly family in Samarkand. He studied in the old school-madrassah. He works in canteens as treasurer and judge. From 1893 to 1900 he traveled to Mecca on a pilgrimage.

From 1903 to 1904 he traveled to Moscow, St. Petersburg, Ufa, Kazan, and in 1914 to a number of countries such as Arabia, Egypt and Turkey.

He was one of the great Islamic scholars of his day and was a mufti. Behbudi has also always fought against heresy and called for a proper understanding and promotion of religion in his writings.

Behbudi is one of the first promoters and founders of new schools, and is also a great educator who has created textbooks for these schools.

After the February and October 1917 events, he continued to fight for the independence and independence of Turkestan, thus sacrificing his life. His words "Pay, not give!" Became a motto for the Jadids. In the Soviet era, Behbudi worked as the head of an education department in Samarkand, but did not give up hope of independence.

Begins to compile textbooks for the Behavioral Schools. From the series he writes his books "Risolai Geography of the Ummon" (1905) "Risolai Instruments of Good" (1908), "Practices of Islam" (1908), "Book of Atoll" (1908), "Historical Islam" (1909). Article "Padarkush", "Memories", "Good Things Are Medium", "No Four Languages Needed" Since 1913 Behbudi has been active in the media industry. The Samarkand newspaper publishes the Oyna magazine.

Behbudi created the first playwright in 1911. "Padarkush." That's it. If his father had taught them, it would not have been a crime or an envy, nor would they have been drinking alcohol and would not have given up blood. There was no Siberian and bananas or apocalypse for the rest of his life: Oh, the ignorance that has tormented these young men who have actually killed the rich. The inferiority, the inferiority, the loneliness, and the ignorance that keep us busy are: the loneliness, the woes of poverty, the need and the humiliation are all the fruit and consequence of ignorance and impartiality. The civilized people of the world grow with the help of science. From being innocent to captives and exiles. Since we are not educated and do not educate our children, there must always be a judgment between us and those bad things. There is no other way than to teach that there is no such thing. "1

Avloni's "Turon" troupe started its work with this drama.

"Padarkush" is the first example of a common Uzbek playwright. Experts regard it as a work that has opened new Uzbek literature by both genre and content. This drama with 3 scenes and 4 scenes, as the author calls "National Tragedy," is extremely compact, very simple and straightforward. He tells the story of ignorance and ignorance, of how an uneducated child has broken his way and killed his father. In summary, it must be said that ignorance and ignorance go on both the father and the child. What if the whole nation is in such a state?

At the height of the Soviet government's massacres and injustices, Behbudi was arrested by the Emir of Bukhara, who set out to inform the world about this, and was executed in the spring of 1920 in Karshi. All Turkestan mourns when he hears this. Dozens of lamentations are written. Fitrat's poem was called, "I searched for the funeral of the Behbudi."

There are no more than three poems.

Have you ever seen Turon, seen or seen?

Is Turkestan Finding Your Money?

One of his poems started.

The famous Cholpon is also affected by the tragic death of Behbudi and ends with the following passages.

Masters in chains!

Those who call themselves Tubans!

For you, like the snow of summer,

Days are coming!

Just like the power of rage for you,

The days are coming! "He wrote.

MUNAVVAR-KORI ABDURASHIDKHAN

Writer, mentor, editor, educator, public figure Munavvar-kori Abdurashidkhan was born in 1878 in the family of teacher in Darhan mahalla of Sheikh Khovand Tohur, Tashkent. He went to the Yunus-Madrassah in Tashkent and continued his education in Bukhara. After returning to Tashkent, he was an imam at the Darhan mosque.

Since the late 19th century, enlightened Qari has been active in jihadist movements. In 1901 he later opened jaded schools in various districts of Tashkent. He created textbooks for these schools in 1907, "Adibi Awwal" and "Adibi Soniy". He compiles and publishes books such as "Tajweed al-Qur'an" and "Earth". He writes a number of poetic and prose stories for children.

In 1909 he founded the Association of Charities in Tashkent and founded the Turon Society. Munavvar-kori in 1906 published one of the first Uzbek newspapers, "Khurshid". He later worked as editor-in-chief of the Najot and Council newspapers, and as a division editor at Sadoi Turkiston.

Munavvar-kori proposed the idea of establishing a democratic national statehood in Turkestan after the February 1917 revolution. He supported Turkestan autonomy established in Kokand.

During the Soviet era, he continued his outreach and secret political activities. In April 1918 he was elected founder and rector of Turkestan people's folklore. Through his efforts, he began medication on June 2, 1918. It was founded in 1918 by the Turkish Educational Scientific Society.

Munavvar-kori led the underground organization "National Testing" and "National Independence", which set itself up to fight for the independence of Uzbekistan in the 20s.

In the mid-20s, the opposition to the national intelligentsia increased due to the intensification of persecution. However, even the repression could not prevent the son of Munavvar-kori Abdurashidkhan from the ideas of independence.

He was arrested in 1929 and shot in 1931. His hockey is in the Vagankovo cemetery in Moscow.

ABDULLA AVLONI

(1878-1934)

Abdulla Avloni is a prominent figure in the Uzbek national culture, a well-known poet, playwright, journalist, scientist, statesman and public figure. He was born July 12, 1878 in the Mergancha neighborhood in Tashkent. After high school, he studied Arabic, Persian and Russian with a degree in madrassa. In 1904-1905, Avloni engaged in both creative and practical work. He has published his poems under the pseudonym "Hijron". He published his articles under the names "Mulla Abdulla", "Avloni" and "Abdulla Avloni". One of his most commonly used nicknames was "Indamas." In 1909, he launched a Community Charity and raised money for the education of indigenous children and sent them to schools. He even wrote about it in the Orenburg Times. At the end of 1913 came the square of the Turon Society. A theater troupe was set up under it. During 1909-17, more than a dozen books were published for children in special schools. His books such as "The First Teacher", "The Second Teacher", "Turkish Gulistan or Ethics.", "School Gulistoni" were published several times before the Revolution and many Turkestan books were published. served as a guide for new method schools. The author's contemporaries also have very good ideas about textbooks, such as "The Third Teacher", "School Geography", "Account Matters", which have not been published for some reason.

Avloni followed in the footsteps of Sheikh Saadi in creating his own work. It is no coincidence that the book is called "Turkic Gulistan or Ethics". Avloni emphasizes this in the last word written in the second edition of the book, 1917. He writes: "Since Turkestan schools do not have a perfect book of ethics written in our own dialect, it has become clear to me that the nation's thirst for such a work and the need for it is from my teachers. That's why I have long considered writing in the style of author Sheikh Saadi, although it is hard work, but it is a privilege to do something sacred and to justify it. "

By writing an essay on Avlonii's "Gulistan", he was able to master the important and troublesome issues of his time. These were the lawlessness, the seizure and the stagnation associated with the colonial complications. Religion is the religion of the nation. The writer deeply recollects the poor moral life.

FAYZULLA XOJAEV

(1896-1937)

A prominent statesman and politician, an active participant in Bukhara Jadid, one of the leaders of the "Young Bukhara" party.

Fayzulla Khodjaev was born in 1896 in a large family of merchants. As a young man, he graduated from the old school and attended the Bukhara madrasah. From 1907 to 1912 F.Khodzhaev was educated in Moscow by private teachers. He has been active in the Jadids since 1913 and has been engaged in the dissemination of information among the people. He is one of the organizers of the Young Buhara Party, founded in 1917. Bukhara Jadids were one of the revolutionary members of the left wing and actively participated in the overthrow of the emir in 1920.

After the overthrow of the Emir of Bukhara and the transfer of power to the "Young Bukhara people", F. Khojaev was elected as the head of government. In this role, he has pursued an independent policy and has an equal relationship with Russia and foreign countries. In 1922, F.Khodzhaev went to Germany to sign contracts with foreign trade companies and large merchants. In his work he sought to promote cultural and economic development of his nation. F.Khodzhaev opposed the Soviet policy of limiting the activities of national intellectuals. He was forced to work for many years under the pressure of the center. F. Khojaev, as the head of government, tried to develop Uzbekistan's economy, develop education and culture, but he was too late to realize the futility of these new colonial conditions. In 1937 Khojaev was convicted and sentenced to death. It is still unknown where his grave is.

ABDURAUF FITRAT

(1886-1938)

Fitrat was born in 1886 in the family of intelligentsia in Bukhara. He studied at the old school and then continued his studies at the Mirarab Madrassah.

Between 1909 and 1913 he studied in Istanbul with the support of the Atbiyyi Atfolk Society. After returning from Turkey, he teaches in Bukhara. He actively participates in the movement "Young Bukhara" and becomes its main ideologist and ideological leader.

From April 1917 to March 1918 he was editor of the Hurriyat newspaper in Samarkand. In May 1918 he arrived in Tashkent. Fitrat is mainly engaged in scientific, creative and educational work. He has compiled a number of textbooks and is actively involved in the socio-literary organization "Chigatoy Gurungi".

In 1921 he was invited to Bukhara. It works to improve a number of areas of national economy, especially in education. At the initiative of Fitrat, a group of talented young people are sent to study in Istanbul, Berlin and Moscow. It is planned to publish textbooks, textbooks and manuals for Bukhara schools.

Fitrat served in a number of senior positions in 1921-1922, demonstrating his talent as a statesman.

In 1923-1924 he lived in Moscow and Leningrad, worked at the Institute of Oriental Languages. He taught youth in Turkish, Arabic, Persian and literature. Elected professor of the Leningrad Dorilfunn. He has written and published such works as "Abulfayz Khan", "Bedil", "Resurrection" and "Rebellion of Satan to God".

As a music scientist he has done research in such fields as "Shashmaqom", "Uzbek classical music and its history", "Oriental music". In his 30s, he worked in research institutions, in the teacher training institute and at the Darilfun.

He was arrested in 1937 as an "enemy of the people" and shot in 1938 at the massacre on the Buzsu massacre in Tashkent. 1

His works are: Sayha (Bong published in Istanbul in 1910), "Indian Traveler's Story" (Istanbul, 1912), "Uchkun" (collection), "True Love" drama, "Indian Inventors" tragedy (1920), "Abulfayzkhan" tragedy (1924), "Lion" play, "Doomsday" (1924), "Rebellion of Satan", "Crooked Donkey", "White grave".

Fitrat also wrote new textbooks for jaded schools. The book "Read" (1917, Baku), "Mother tongue" (1918), co-authored with Shakirjan Rahimi and Qayyum Ramadan, "Lights" ("Vowels"), "Ways of Agreement" (1919), Textbooks such as "Bedil" (1923,1924), "The rules of the Uzbek language", Sarf (Book 1), Nahw (Book 2) (1925), Tajik language (1925), "Literature rules" (1926) These are some of the guidelines.

At the same time, he retains his reputation to this day, "The Oldest Turkish Literature" (text, research, footnote 1927), "Samples of Uzbek literature" (text, research, commentary 1929), Eastern Chess (1928), He published many studies such as "Uzbek classical music and its history" (1927) and "Persian poet Umar Khayyam" (1929).

Contemporary Uzbek literary aesthetics with works of literary theory "Poetry and Poetry" (1919), "Rules of Literature" (1926), "Art of Care" (1926), "About Aruz" (1936) He has written more than 30 in-depth theoretical articles about the classical writers of Khos Hojib, before the Mashrab.

Fitrat's works were highly appreciated during his lifetime. His renovation began in the second half of the 80's. His professor B.Kasimov published the Fitrat monograph in 1994. H. Boltaev defended his doctoral thesis on "Uzbek Literature of the 20th Century and Fitrat's Scientific Heritage" (1996), I. Ganiyev "Poetry of Fitrat Drama" (1998). are also studied by philosophers and lawyers.

The main purpose of Tsarist Russia's totalitarian regime was to restrict the interests of the Uzbek nation, as well as the other nations, and have a negative impact on its development. In pursuit of their purpose, they sought to keep the people in moral poverty. This is confirmed by some Russian officials. At the same time, Nakuropatkin, the governor-general of Turkestan for 1916-1917, expressed his attitude towards the pressure on indigenous peoples during the Tsarist era: "We have for decades prevented the regimes from development, school and Russian life." confessing their actions.

NNTavyashev is eager to say that "we have to be satisfied with the work of educating local children for the time being," while Mamuropiev, a teacher at the Turkestan Teachers' Seminar in Tashkent, says: ".. resurrecting Muslim fanaticism and, consequently, keeping snakes in our hearts... Therefore, Russification of our Muslims should be the basis of their education... " Earlier, a student of NIIlminsky sent a letter to NPOstroumov on February 3, 1888, saying: "In my understanding, Kyrgyz and Sartians should not be involved in the gymnasium at all. The tooth is not yet ready.

True, centrally, great decisions have been made about the nations. But the word is in its action, and to whom will it be in the performance? Of course, in favor of the center!

Agricultural products were shipped with cotton, gold, and non-ferrous metals under the guise of "We Supply Finished Products". The essence and significance of this was mainly focused on the policy of dependence and colonization.

Look at these ideas in the future by Russian invader M.D. Skobelev also used skillfully. In his aggressive, treacherous words, he has brought to the Uzbek people irreparable harm.

The Uzbek people have a rich spiritual heritage. The rich spiritual heritage is the evidence of the greatness of the people. This greatness was disliked by the Charisma and the Center. Their purpose was to deprive the Uzbek people of their heritage. Our spiritual and cultural heritage goes back to the roots. The ancient history, spirituality and culture of Central Asia, as we know from history, has impressed many. Not everyone feels that positive. There are still many who acknowledge the invaluable contribution of Eastern thinkers and philosophers and scholars to the development of world culture. In fact, the invaluable cultural heritage of the ancient thinkers has been used as a spiritual nourishment, helping to raise the morale of millions of generations, building spiritual awareness and vitality. Such spiritual and cultural heritage and its creators were deliberately underestimated and eroded by the Soviet Union. As a result, several generations of the Uzbek people were separated from their spiritual and mental state, which is the backbone of their national ideology. We know from history that the forces that seek to subjugate a nation first seek to alienate it from its identity, history, and culture. The occupation of the occupied nations is one of the oldest, historically-tested ways of maintaining and reinforcing colonial order by the occupying countries.

People who lack education and education do not understand their national identity and prefer to live in fate. The tsarist officials were aware of this, and paid particular attention to the issue of leaving the people of Turkestan, who had been enslaved by their colonies, without leaving their spirituality, enlightenment and culture. In this way they have completely forgotten about humanity and piety and mercy.

M, D, Skobelov, one of the generals who introduced the colonial politics with blood and sword in the East, said: "To destroy a nation, you do not have to kill it. But if we destroy its culture, language and art, it will soon collapse. occurs.

Charism tried to call the world "illiterate".

Russian historians have concentrated their attention on manuscript sources. According to them, manuscripts are an invaluable factor in the conquest, management and disposal of the country.

The manuscripts were colonized in two ways.

1. Those who were unaware of the colonial intentions (khans, emirs, princes, judges) gave rare manuscripts. For example, in the 1820s, Negri-led Russian ambassadors were presented with the work of Muhammad Yusuf Munshi's "The History of the Book of the Mukhmans." N. Hannikov in Bukhara will destroy 166 rare works. Among them are the manuscripts "Ziji Ulugbek", "Hussein owl Devon" (1868), "Tuzuki Temur" (1874). These priceless treasures are now stored in the State Public Library in St. Petersburg under the name of "The Hannikov Collection".

2. By the Decree the manuscripts were carried away. For example: The contents of more than 150 volumes of manuscripts stored under the name "Kaufman Collection" in the State Library of St. Petersburg are noteworthy. He is a member of the khanates of Kokand, Khiva and Bukhara. Khamsa ".

General von Kaufman confiscated 300 manuscripts, 18 Koran and 50 textbooks from the Khiva Palace. 129 of the manuscripts are history, 50 volumes of jurisprudence, and are now in the Petersburg State Library.

200 seals, hundreds of coins and rare ornaments were seized by the decree. Even the throne of Khiva khan was taken away.

The conclusion is that at the beginning of the 20th century, ancient Turkic manuscripts were no longer available. The spiritual wealth has been destroyed. And in Turkestan it was declared as an illiterate nation.

Each complaint or statement was translated into Russian. As time went on, people were suffering. As a result, the country's needs will not be met. People started to become poorer.

Schools and madrassas are restricted. That is, the foundations of madrassahs were sold by the government and the chairmanship was abolished. The staff of the madrasah has lost its livelihood.

Russian - correctional schools were established. Poor kids couldn't read it. The literacy level in the country has been developed through the wealthy children attending this school. They are set at 1.5 -2%. In fact, this figure was 19.7% in the census of 1897.

Religion and belief. The colonists built Christian churches in the country. N. Ostroumov translated the Bible into Uzbek. The mosques were forced to pray in the name of the white king after salat.

Complication:

1) Established Christian religious rights in the country.

2) To encourage the king to pray for the Russian people and to forget their identity.

3) Moral poverty began in the country. The colonists spread immoral and unclean practices against Islam.

1. Dining rooms are created in new conditions (places of residence). Some of the Muslims, too, who are weak in faith, are drawn to him. It is still impossible to get rid of it.

2. The brothels opened in the suburbs. It was unbearable.

Colonel Ivanov said that a Russian soldier had better boots than a thousand boots, and that thousands of people who had not been able to bear the brutality had been revolted. In particular, "Pollatkhan", "Dukchi Eshon", "Kurbanjon Dodkhoh", "Jizzakh Revolt". Young people, Jadids and educators were opponents.

In the pamphlet "Russians in Turkestan", the great government of Abdurauf Fitrat, who exposed the colonial policy, encouraged the people to freedom and freedom, supported our national values, died in this way. I went, heard, read. There is no country unhappy with our country as Turkestan ... Because our country has been under military command for fifty years, we have not been able to meet with European cultural nations, and have not been able to use their social and economic ideas. In order to keep our eyes open, our Tatar relatives are forbidden to settle in Turkestan and to open a school in Turkestan. " These words, which were the heartfelt words of Abdurauf Fitrat, exposed all aspects of colonial policy.

SPIRITUAL ATTITUDES AND THEIR IMPLICATIONS IN 1917-1991.

As we have already said, it seeks to alienate a nation, first of all, from its identity, history, and culture. Tsarist Russia's policy in Turkestan was aimed at undermining national sentiment, undermining national values, and forfeiting them altogether. The position of the Tsarist colonial empire is even more pronounced in March 1917, but on October 25, 1917, the Great October Socialist Revolution gained a "red-empire." We have been subjected to spiritual and cultural extinction, which lasted until 1991.

First, history was falsified on the basis of Communist ideology. Why not? The loss of the popularity of the people is to make them dependent. For example, the Soviet regime has hidden the truth about Amir Temur. Amir Temur publicly criticized our grandfather, and sources about him were banned and falsified.

Second, the question of language was to protect the nation in order to protect it. In 1937, learning Russian was compulsory. The Uzbek language has begun to be withdrawn from circulation, and Russian has become the state and main language of communication.

Third, the question of religion and religious values. Religion is opium. Islamic religious leaders were imprisoned, exiled, and shot dead. Ungodly societies were established. Atheism was taught. There was no mention of the harm of religious morality and culture. Tombs have been demolished, burned down, madrassahs, mosques have become warehouses, cotton-dried areas.

Fourth, these holidays are a matter of tradition. Holidays and customs were forbidden. For example, celebrating Nowruz is forbidden. After all, this holiday has nothing to do with Islam. Proper books (Quranic hadiths were thrown into the water and burnt). Funeral is forbidden.

Fifth, the question of personnel. The cadres were the flowers of the nation. The Soviet authorities knew that the people were in a state of confusion, and that they were intelligent rulers, and that they occasionally bleed, that is, the staff.

Sixth, the study of the legacy of Yassawi, Mashrab, Nodirabegim, who were represented by Feudalism, was banned.

Seventh is the question of spelling. The spelling was Arabic. we could not read the books. 1929 - from Arabic graphics to Latin, 1940 - from Latin to Cyrillic. IA Karimov's book "There is no future without historical memory" reads: "About 20,000 sources in the Oriental languages are not read or signed. We have been separated from our 120-year history. " What do we mean by that? We have become a people with no language, no school, no books, no scholars, no scholars. Even the dead gave no rest. The nation was severely discriminated against.

We study this period in 1917-1991 as a history of our creative and selfless people, not as a "Soviet system" or "wise party history". What we have achieved during this system, for example, is the opening of a wide network of universities and secondary schools "not because of the wise policy of the party," but because of the selfless work of our people.

QUESTIONS TO REPEAT:

  1. Do you know the historical roots of our national idea?

  2. What the main idea in "Avesto"?

  3. Can you explain the main ideas in islam?

  4. Clarify ideas of Amir Temur statehood?

  5. Do you know ideas of jadidism?

  6. Spell out the history of Central Asian nations against colonialism?

  7. Explain the basis of independence?

3-THEME: THEORETICAL CONCEPTUAL BASIS OF THE NATIONAL IDEA (2 hours)

Plan:

1. National idea the conceptual basis of the development of the society of Uzbekistan.

2. The role of scientific and spiritual heritage in the formation of the National idea.

3. National idea as a key factor of ensuring the security and sustainability of the society at the new development level.

Key words: conception, scientific, spiritual, historical and philosophical heritage of nation, the aim of public, nations, country, the first president Islam Karimov, purpose, new stage, Shavkat Mirziyoyev's new policy, security and solidarity.

The ultimate goal can be achieved only if the new society, which is being built in Uzbekistan, relies on its ideological conceptual foundations. It should be noted that the specific ideas of the Uzbek people created over the millennia - peace, freedom, freedom, independence, humanism, stability, spiritual perfection, glorification of the individual, respect for his interests - all these are the ideological foundations and the foundations of our society, which are being formed.

It should be noted that the national revival in Uzbekistan occurred during the transition to the relations of the market economy, on the one hand, the realization of national identity, on the other hand, the creation of the ideological framework of society, on the other hand, on the third.

Social partnership is important for every area of development of the state and nation. Cooperation in politics, social sphere, economy, culture is a strong foundation for national revival. It is important to remember that the main reforming role of the state is clearly reflected in the improvement, management and control of economic bases, political functions, cultural environments, and legal relations that ensure social partnership in society.

One of the main problems of today is the strategic and tactical tasks of the national idea, which is the ideological conceptual basis for the development of the Uzbek society. As the brochure "National Idea of Independence: Basic Concepts and Principles" states, "The main idea of the people of Uzbekistan on national development is to build a free and prosperous homeland, a free and prosperous life. This idea defines the noble aspirations of our people, the essence of their creative activity. Each person embodies the highest humanistic values that are sacred to him. "

Implementation of the idea of national revival in our country requires clarification of tasks faced by nation and society. In general, these tasks are based on the main idea of national ideology. The prosperity of the motherland, the peace of the country, the wellbeing of the people, the perfect man, social partnership, interethnic harmony and interfaith tolerance are important points in the implementation of the idea of national revival.

As noted above, further development of the state and society is directly related to the liberalization and democratization of social and political life. In other words, it is useless to think about national recovery without democracy in the socio-political sphere.

In general, an important condition for building a civil society is the liberalization of state and social construction. In Uzbekistan, this process is based on the principle "From a strong state to a strong society".

The concept of "from a strong state to a strong society" has its ideological and ideological basis, which is determined by the level of achievements and achievements of Uzbekistan over the years of independence. The task of transitioning from a strong state to a strong society cannot be resolved at once. There must be certain conditions for it. These are:

  * to eradicate old people's thinking, to eradicate ideological and spiritual dependence on the society;

  * elimination of people's indifference to events and events in the life of society, alienation from society;

  * to increase political awareness and culture of the person, to increase their social activity, to form a sense of involvement in the events taking place in the society;

  * to provide people with the skills to work freely in the bodies of self-government, public organizations and non-governmental institutions;

  * to create a legal basis for the mechanism of building a democratic society through the liberalization of the political life of the country;

  * elimination of the mechanism of deliberate interference of state structures into the social and political life of society;

  * Enforcement of laws, strengthening public control over the activities of public authorities in the implementation of existing and existing regulations in the country.

Of course, these cannot cover all aspects of the transition from a strong state to a strong society. However, a strong society cannot exist without the practical implementation of the above.

The concept of "From a strong state to a strong society" is the purpose of building a civil society, consisting of fully developed and conscious citizens. So, what is civil society?

Civil society is citizens' awareness of their rights, freedoms, duties and responsibilities, their conscious attitude to what is happening in society, and their active participation in the management of state and society through the institutions of civil society.

The essence of the concept of "from a strong state to a strong civil society" is as follows:

First, the country's sustainable economic growth and the wellbeing of the population;

Second, improving economic life and managing systems based on economic principles;

Third, strengthening the capacity of governments to operate freely and at the same time the principle of interdependence;

Fourth, it is important to maintain and maintain citizens' confidence in public policy.

The main indication of a strong civil society is that citizens' obedience to the law becomes a way of life, and their practice of living by the law is practical.

Article 34 of our Constitution states: "Citizens of the Republic of Uzbekistan have the right to form trade unions, political parties and other public associations, and to participate in mass movements."

Another important sign of civil society is the existence of political parties. So what is a party?

The party is the main political institution of the state based on representative democracy, ie a politicized institution that combines many of the society's many interests that determine the exercise of power.

One of the most important features of civil society is the failure of political parties, civil society organizations and civil institutions.

The formation of civil society is undoubtedly associated with the gradual democratization of society. It is noteworthy that Uzbekistan has developed a unique concept of building a new democratic society, with a special emphasis on the new interpretation and understanding of democracy, one of the most important events in social life.

In general, understanding and comprehending democracy requires special training. It is impossible for a person whose political consciousness and thinking are not formed to meet the requirements of democracy. In addition, democracy has its own peculiarities and principles of its functioning in every state and nation.

As noted above, the creation of a law-governed democratic state is inextricably linked with the formation of a free civil society. The basic features of a democratic democratic state are also important in the formation of civil society, such as the rule of law, the principle of rule of law, the principle of equality, the diversity of political institutions, the principle of separation of state power, and the principles of democratic elections.

In this regard, it is important to make some remarks about Eastern democracy, because such democracy is, in fact, an integral part of the concept of democracy. This democracy is a manifestation of a set of democratic rules that are typical of the Eastern countries, especially in areas where the majority of the population enjoys Muslim spirituality. Oriental democracy is an act of national calmness, modesty, respect for the elderly, mutual consultation, and every compromise between the parties. With these features, this social concept differs from Western democracy.

At the same time, Oriental democracy, political unrest, chaos and rallying are at odds with national interests, and the internal issues of society and the state are based on specific cultural principles, condemning any fundamentalist and armed forces.

There are actually at least three criteria for determining the extent of democracy in society:

1. How much people are aware of the decision-making process;

2. How much control of government decisions by the people;

3. How active citizens participate in the governance of the state.

[  
](http://old.president.uz/en/about/biography/1129/) ISLAM ABDUGANIEVICH KARIMOV

(1938-2016)

Islam Abduganievich Karimov was born on January 30, 1938 in Samarkand into a family of civil servants. He was Uzbek by nationality and had a higher degree. He finished the Central Asian Polytechnic and the Tashkent Institute of national economy, receiving degrees as an engineer-mechanic and economist.

He began work in 1960 at Tashselmash. From 1961-66 he worked as an engineer, a leading engineer-constructor at the Chkalov Tashkent aviation production complex.

In 1966 he started work at the State planning office of the UzSSR where he worked as chief specialist and later as first deputy chairman of the State planning office.

In 1983 I. Karimov was appointed Minister of finance of the UzSSR, in 1986 – deputy chairman of the Council of Ministers of the UzSSR and chairman of the State planning office.

In 1986-89 he was first secretary of the Kashkadarya provincial party committee. From June 1989 – first secretary of the Central committee of the Communist Party of Uzbekistan.

On March 24, 1990, he was elected President of the Uzbek SSR.

On August 31, 1991, he declared the independence of the Republic of Uzbekistan.

On December 29, 1991 he was elected President of the Republic of Uzbekistan in multi-candidate elections.

On March 26, 1995, in accordance with a national referendum, his period in office was extended to 2000.

On January 9, 2000, in elections that included choice, Islam Abduganievich Karimov was reelected as head of state.

On December 23, 2007, in elections that included choice, Islam Abduganievich Karimov was reelected as head of state.

On March 29, 2015, Uzbekistan held a multi-candidate presidential election. According to its results and amendments adopted to the Constitution of the Republic of Uzbekistan, Mr Islam Karimov was elected to the highest post in the country for the next 5 years.

I. Karimov was married. He had two daughters and five grandchildren. His wife T.A. Karimova is an economist and scientific worker.

For his outstanding contribution to education in Uzbekistan, creation of a state based on democratic laws, guarantee of civil peace and national accord, and for courage, I. Karimov was awarded the title Hero of Uzbekistan and the awards Mustakillik (Independence) and Amir Temur. He had received awards from foreign states and international organizations.

He was a member of the Academy of sciences of Uzbekistan. For his contribution to economics, science, and education he was awarded honorary doctorates from 9 foreign institutions.

He was the initiator and leader of historic transformations in our country. He had directly contributed too:

\- a program of independent development of the country, and the Constitution, meeting democratic demands and international criteria;

\- a new program of state and social construction, reform of administration, both central and locally, the realization of principles harmonizing the interests of the state, society and the individual;

\- a new respected model of economic development based on five principles: de-ideologization of the economy, supremacy of laws, step-by-step reform, state regulation during the transition period and strong social policy;

\- reform of the armed forces, border forces;

I. Karimov had:

\- a strong will, self-confidence and courage, defending the honor and dignity of the Uzbek people. When he headed the Central committee of the Communist Party, others tried to blacken his name, producing lawlessness and persecution;

\- raised to the level of state policy respectful relations to the spiritual values of our nation, renewal and development of our sacred religion, traditions and customs, the priceless heritage of the people;

\- raised the international respect for Uzbekistan;

\- contributed to the formation in social awareness of the basis of national ideology and the value of traditions;

\- made a great contribution to establishing, preserving and strengthening peace and national accord;

\- been the author and initiator of ideas to create and execute the National program for preparing specialists;

\- done much to raise the authority of the makhalla (community) in social-political life, increasing its rights and authority;

\- been the initiator of construction of large enterprises, cultural buildings, communications networks, giving a strong impulse to economic development, transforming the face of many cities and villages, above all the capital Tashkent, and providing respectful places dedicated to the dignity of our great ancestors.

Under his leadership, the basis of national sovereignty and civil society had been created, as well as conditions for strengthening peace, priorities for stable development and prosperity of multi-ethnic Uzbekistan in the new century.

SHAVKAT MIRZIYOYEV was born on July 24, 1957 in Zaamin District of Jizzakh Region to a family of doctors. He is an Uzbek by nationality, with higher education. In 1981 he graduated from the Tashkent Institute of Engineers of Irrigation and Mechanization of Agriculture and earned a degree in mechanical engineering. He holds a Ph.D. in Technical Sciences, Associate Professor.

Shavkat Mirziyoyev started his career in 1981 at the Tashkent Institute of Engineers of Irrigation and Mechanization of Agriculture, where he served as a junior research fellow, senior lecturer, associate professor, and the vice rector for academic affairs.

In 1990 he was elected deputy of the Supreme Council of the republic. He served as Chairman of the Credentials Committee.

In 1992 Shavkat Mirziyoyev was appointed khokim (governor) of Mirzo Ulugbek District of the city of Tashkent. In 1996-2001 he served as khokim of Jizzakh Region, in 2001-2003 - khokim of Samarkand Region, and made a great contribution to the socio-economic development of the aforementioned district and the regions.

While working in the executive branch and at the same time as deputy of the Oliy Majlis of the Republic of Uzbekistan in 1995-2003, he has actively and fruitfully participated in the elaboration and adoption of important legislative acts on political and socio-economic development of the country and implementation of democratic reforms.

Shavkat Mirziyoyev was approved as the Prime Minister of the Republic of Uzbekistan in 2003, and three times (in 2005, 2010 and 2015) was approved again in his post by both Chambers of the Oliy Majlis.

From the early years of our Motherland's Independence Shavkat Mirziyoyev earned a high trust of the first President of Uzbekistan Islam Karimov, by selflessly working as his colleague and close associate.

As head of the Government, he has shown tremendous abilities and outstanding leadership in implementation of wide-ranging socio-economic reforms, modernization and improvement of the country, realization of major and unique projects, development and protection of private property, radical increase in the share of small business and private enterprise in the economy and consolidation of their legal security.

In his activities Shavkat Mirziyoyev attached a special significance to economic development on the industrial basis, improvement of the country's exporting potential, cardinal transformation of the agricultural sector, especially the extensive advancement of farming enterprise, profound processing of agricultural products, provision for food security of the nation and the guaranteed supply of goods to the population at reasonable prices.

In order to drastically uplift the living and working conditions of people, Shavkat Mirziyoyev took effective measures for large-scale construction and improvement works in all regions of the country, to improve the quality of public services, integrated development of cities and districts, including the remote rural areas.

In his activities, along with socio-economic dimension, a significant emphasis is placed – as a priority focus – on the progress of education, science and healthcare in accordance with modern requirements, creation of conditions necessary for the formation of healthy and comprehensively advanced younger generation, protection of motherhood and childhood.

He has paid much attention to further enhancement of the credibility of the unique institution of self-government – makhalla, other social organizations, consistent consolidation of their role in the community through broad involvement in the process of democratic reforms, as well as the preservation and enrichment of national spiritual values.

Along with this, in addressing the economic and social issues Shavkat Mirziyoyev directly supervised the efforts to build up comprehensive mutually beneficial cooperation with other countries, international organizations and financial institutions, as well as important agreements that serve the national interests and economic development of the country.

On September 8, 2016, on the basis of a joint resolution of the Legislative Chamber (Lower House) and Senate of the Oliy Majlis (parliament) of Uzbekistan adopted at the joint session, Prime Minister Shavkat Mirziyoyev was temporarily assigned the duties and powers of the President of the Republic of Uzbekistan.

On October 19, 2016 the Movement of Entrepreneurs and Businessmen — Liberal- Democratic Party of Uzbekistan (UzLiDeP) during its Eighths Convention in Tashkent nominated the member of Political Council of the Party Shavkat Mirziyoyev as its candidate for the presidential elections.

Shavkat Mirziyoyev was elected President of the Republic of Uzbekistan with 88,61 percent of the vote based on the results of the presidential elections that took place on December 4, 2016. Shavkat Mirziyoyev officially assumed the post of the President of the Republic of Uzbekistan on December 14, 2016.

Shavkat Mirziyoyev is married; with two daughters, one son and five grandchildren. His spouse, Z.M. Mirziyoyeva, has a qualification of an engineer-economist.

In recognition of many years of productive work in the Government and management, enormous contribution to the development of the country, improvement of the people's welfare, Shavkat Mirziyoyev was awarded the Order "Mekhnat Shukhrati" ('Glory of Labor') and "Fidokorona Khizmatlari Uchun" ('For a Selfless Service').

## FOREIGN POLICY

The Republic of Uzbekistan conducts an open, mutually beneficial and constructive foreign policy based on the national interests of the country. Current foreign policy of Uzbekistan is formed taking into account the dynamic changes in the world and the region as well as large-scale reforms within the country.

The main goal of the foreign policy of the Republic of Uzbekistan is strengthening of the independence and sovereignty of the state, further enhancing the role and place of the country in international arena, joining the ranks of the developed democratic states, creating security, stability and good neighborliness belt around Uzbekistan.

The principle position of the Republic's foreign policy is adherence to the policy of non-alignment with any military-political bloc, preventing the deployment of foreign military bases and facilities on its territory and the non-participation of the country's servicemen in peacekeeping operations abroad, and resolving all contradictions and conflicts only with peaceful means. By maintaining non-aligned status, Uzbekistan is open to dialogue and is interested in expanding cooperation with all partners for peace, progress and prosperity.

One of the main and primary tasks of the foreign policy is the effective implementation of the Strategy of Actions on five priority directions of development of Uzbekistan in 2017-2021.

The following tasks have been set for the Ministry of Foreign Affairs to achieve this goal:

\- forming the most favorable foreign policy conditions for efficient implementation of the democratic reforms in the country and dynamic processes of modernization of society and economy;

\- preserving and strengthening peace and stability in Central Asia, turning the region into a zone of security and sustainable development;

\- forming balanced and multidimensional system of strategic partnership with the leading states of the world and international organizations;

\- promoting international initiatives of Uzbekistan on the most important areas of regional and international policy;

\- facilitating the increase of the volume and expanding the geography of exports of domestic products;

\- assisting attraction of foreign direct investments and high technologies to the priority sectors of national economy;

\- assisting in attraction of foreign tourists and development the tourist infrastructure of the republic;

\- rendering assistance in expansion and deepening of cooperation in the field of transport and transit, development of international transport communications and logistics infrastructure;

\- ensuring comprehensive protection of the rights and interests of citizens and legal entities of the Republic of Uzbekistan abroad;

\- strengthening the ties with the compatriots living abroad.

The main priority of Uzbekistan's foreign policy is the region of Central Asia. Uzbekistan's policy in Central Asia is aimed at ensuring peace and stability in the region, addressing the key problems of regional security, including contribution to the settlement of situation in Afghanistan. The Uzbek side will make every effort to strengthen regional trade and economic cooperation, develop regional transport and transit infrastructure, ensure fair and rational use of water resources of transboundary rivers in Central Asia and ecologic sustainability of the region, complete the process of the delimitation and demarcation of borders.

Uzbekistan is interested in strengthening friendly and good-neighborly relations with the countries of the region, developing scientific, technical, cultural and humanitarian cooperation with them, strengthening contacts between parliaments, border regions, NGOs and ordinary citizens.

Uzbekistan will further expand its relations with Afghanistan, actively participates in international efforts to peaceful settlement of situation in that country. The Uzbek side will continue to contribute to the economic reconstruction of Afghanistan, the development of its transport, industry, energy and social infrastructure. A stable and prosperous Afghanistan is a guarantee of the regional security in Central Asia.

Another priority direction of the foreign policy of Uzbekistan is the CIS member states, with which the country has historically formed political, economic, transport-communication and other ties. Uzbekistan builds bilateral relations of cooperation with CIS countries on the basis of equality, mutual benefit, respect and consideration of interests of each other.

Consistent development and comprehensive strengthening of friendly ties with Russia on the basis of the Treaty on Strategic Partnership (June 16, 2004), the Treaty on Allied Relations (November 14, 2005), and the Declaration on the Deepening of the Strategic Partnership between the Republic of Uzbekistan and the Russian Federation (June 4, 2012) meet the interests of both countries and serve to enhance stability and security in the region. The most important task in bilateral relations is the full implementation of the agreements reached during the state visit of President of Uzbekistan Shavkat Mirziyoyev to Russia on April 4-5, 2017.

The Republic of Uzbekistan is interested in further strengthening the strategic partnership with China as a close regional neighbor and the state, which plays one of the key roles in solving global issues. The development of relations with China is based on the Joint Declaration on the Establishment of a Strategic Partnership (June 6, 2012) and the Joint Declaration on the Further Development and Deepening Bilateral Relations of the Strategic Partnership (September 9, 2013). Both countries are interested in the practical implementation of the decisions and agreements reached during the state visit of the President of Uzbekistan Shavkat Mirziyoyev to Beijing on May 11-13, 2017, as well as in the framework of participation in the international forum «One Belt, One Road» on May 14-15, 2017.

One of the priorities of the foreign policy of Uzbekistan is the development of comprehensive, mutually beneficial and constructive cooperation with the United States of America on the basis of the Declaration on Strategic Partnership and Cooperation Framework between the Republic of Uzbekistan and the United States of America (March 12, 2002). Uzbekistan is interested in further enhancing cooperation with the United States in political, trade, economic, investment, technological, cultural and humanitarian spheres in order to support the ongoing modernization and reforms in the country aimed at strengthening the foundations of civil society and improving the living standards of the population. Important areas of bilateral cooperation are the promotion of peace and stability in Afghanistan, the fight against transnational threats and challenges.

Uzbekistan attaches great importance to the development of mutually beneficial cooperation with the EU and European states. The key areas of cooperation with European countries are development of trade, investment and financial cooperation, transfer of high technologies, partnership in science, education, ecology, health and culture, as well as strengthening of regional security. At the same time, special attention will be paid to the promotion of a higher level of bilateral relations with the leading states of Europe, in particular Germany, France, Great Britain, Belgium, Italy, Spain, Latvia and other countries.

Uzbekistan will continue its consistent policy of strengthening friendship and cooperation with Turkey, with which the country is linked by a centuries-old history, common language, religion, values, similar customs and traditions. The Republic will further develop mutually beneficial relations with Turkey in various areas, in particular in the spheres of trade, investment and tourism.

The priority direction of the foreign policy is the improvement of cooperation with the developed countries of the Asia Pacific region, in particular with the Republic of Korea and Japan. Uzbekistan will continue full-scale practical cooperation with these countries in the fields of investment, trade, high technologies and cultural-humanitarian cooperation.

Uzbekistan will actively enhance cooperation with partner countries in Southeast Asia - Malaysia, Indonesia, Singapore, Vietnam and other countries.

The Republic of Uzbekistan supports the development of comprehensive and mutually beneficial relations with the countries of South Asia, in particular, with India and Pakistan, in trade and economy, transport, communication, tourism and other spheres.

Uzbekistan is interested in active development and strengthening of mutually beneficial relations with the states of the Muslim world in the spheres of economy, transport communications, finance, investments and tourism, including within the framework of the Organization of Islamic Cooperation and the Islamic Development Bank.

Uzbekistan will continue to participate actively in the work of the United Nations, considering it as the only universal organization responsible for maintaining international peace and security, as well as for promoting the sustainable development of states in the context of the rapid processes of globalization.

The Republic stands for the further development of partnership with the Organization for Security and Cooperation in Europe, the Shanghai Cooperation Organization and the Commonwealth of Independent States and will effectively use the mechanisms of these structures to develop multilateral cooperation to counteract modern challenges and threats.

Uzbekistan will make every effort to intensify cooperation with international financial institutions such as the Asian Development Bank, the World Bank, the International Monetary Fund, the European Bank for Reconstruction and Development, the Asian Bank for Infrastructure Investments and the European Investment Bank for the realization of the new projects in the spheres of energy, transport, agriculture, housing construction, small business development and private entrepreneurship.

For reference: Today, the Republic of Uzbekistan has established diplomatic relations with more than 130 countries around the world. There are 45 embassies of foreign countries, 8 honorary consuls, 19 missions of international organizations, 18 representations of international intergovernmental and governmental organizations of foreign states, 1 trade mission with diplomatic status are operating in Tashkent.

47 diplomatic and consular missions of the Republic of Uzbekistan are accreditated in foreign countries and international organizations . Uzbekistan is a member of more than 100 international organizations and develops interaction with various structures of multilateral cooperation.

##

## UZBEKISTAN AND INTERNATIONAL SECURITY ISSUES

The war in Afghanistan, where tensions have a tendency to deteriorate, today is one of the main sources of concern of the world community and, first of all, of security threats in Central Asia.

This problem and ways of its settling are, without any exaggeration, in the focus of attention of the world's largest powers and international community.

It is not a secret anymore that the Afghan problem, which has begun 30 years ago, has no military solution. The overwhelming majority of countries involved in settling the conflict agrees with this.

It is impossible to improve and radically change situation in the country without solving such urgent issues as reconstruction of Afghanistan's economy, communications and social infrastructure destroyed by war, without involving in this process of the Afghan people, without thoroughly considered and seriously organized process of negotiations and achievement of consensus between the confronting parties, without strengthening of the vertical power structure.

It is extremely important to pay full respect to the deep historical and ethno-demographic roots of the multinational people in Afghanistan, traditional values of Islam and all confessions. That should become the major condition and a guarantee for the negotiating process.

The settlement of the Afghan problem could be facilitated by creation under the auspices of the United Nations of the Contact Group «6+3» with participation of plenipotentiary representatives of the states neighboring on Afghanistan plus Russia, the United States and NATO. President of the Republic of Uzbekistan Islam Karimov has repeatedly emphasized that implementation of this initiative involving neighboring countries would allow achievement of an accord both in and around Afghanistan.

QUESTIONS TO REPEAT:

  1. What is the spiritual heritage?

  2. What is the historical and philosophical heritage of nation?

  3. Explain the security and sustainability of the society?

  4. Clarify new policy of Uzbekistan?

  5. Analyze the process of generating ideas.

4-THEME: THE COMBINATION OF NATIONAL AND UNIVERSAL VALUES IN THE IDEOLOGY OF SOCIETY (2 hours)

Plan:

1. The concept of value in the ideology of society and the factors that determine it.

2. National and universal values.

3. Strengthening of patriotism, commitment to national and universal values in young people.

Key words: types of values, national and universal values, constitution principles, material and no material culture, historical heritage, customs, traditions, literature, justice, science, democracy.

A value is a universal value if it has the same value or worth for all, or almost all, people. Spheres of human value encompass morality, aesthetic preference, human traits, human endeavour, and social order. Whether universal values exist is an unproven conjecture of moral philosophy and cultural anthropology, though it is clear that certain values are found across a great diversity of human cultures, such as primary attributes of physical attractiveness (e.g. youthfulness, symmetry) whereas other attributes (e.g. slenderness) are subject to aesthetic relativism as governed by cultural norms). This objection is not limited to aesthetics. Relativism concerning morals is known as moral relativism, a philosophical stance opposed to the existence of universal moral values).

The claim for universal values can be understood in two different ways. First, it could be that something has a universal value when everybody finds it valuable. This was Isaiah Berlin's understanding of the term. According to Berlin, "...universal values....are values that a great many human beings in the vast majority of places and situations, at almost all times, do in fact hold in common, whether consciously and explicitly or as expressed in their behaviour..." Second, something could have universal value when all people have reason to believe it has value. Amartya Sen interprets the term in this way, pointing out that when Mahatma Gandhi argued that non-violence is a universal value, he was arguing that all people have reason to value non-violence, not that all people currently value non-violence. Many different things have been claimed to be of universal value, for example, fertility, pleasure, and democracy. The issue of whether anything is of universal value, and, if so, what that thing or those things are, is relevant to psychology, political science, and philosophy, among other fields.

# A THEORY OF TEN UNIVERSAL VALUES

## Matching 10 universal values with the unified approach.

I have been reading up a lot on values and theories of values lately. One particularly interesting and prominent theory is from Shalom Schwartz, who proposes that there are 10 broad value domains that are universal and fairly comprehensive. The values he advocates for are as follows.

Power: Social status and prestige, control or dominance over people and resources.

Achievement: Personal success through demonstrating competence according to social standards.

Hedonism: Pleasure or sensuous gratification for oneself.

Stimulation: Excitement, novelty, and challenge in life.

Self-direction: Independent thought and action—choosing, creating, exploring.

Universalism: Understanding, appreciation, tolerance, and protection for the welfare of all people and for nature.

Benevolence: Preservation and enhancement of the welfare of people with whom one is in frequent personal contact.

Tradition: Respect, commitment, and acceptance of the customs and ideas that traditional culture or religion provide.

Conformity: Restraint of actions, inclinations, and impulses likely to upset or harm others and violate social expectations or norms.

Security: Safety, harmony, and stability of society, of relationships, and of self.

## Why Values are Important

_Our values inform our thoughts, words and actions._

Our values are important because they help us to grow and develop. They help us to create the future we want to experience.

Every individual and every organisation is involved in making hundreds of decisions every day. The decisions we make are a reflection of our values and beliefs, and they are always directed towards a specific purpose. That purpose is the satisfaction of our individual or collective (organisational) needs.

##### _When we use our values to make decisions, we make a deliberate choice to focus on what is important to us. When values are shared, they build internal cohesion in a group._

There are four types of values that we find in an organisational setting: individual values, relationship values, organisational values and societal values.

### **INDIVIDUAL VALUES**

Individual values reflect how you show up in your life and your specific needs-the principles you live by and what you consider important for your self-interest. Individual values include: _enthusiasm_ , _creativity_ , _humility_ and _personal fulfilment_.

### **RELATIONSHIP VALUES**

Relationship values reflect how you relate to other people in your life, be they friends, family or colleagues in your organisation. Relationship values include: _openness_ , _trust_ , _generosity_ and _caring_.

### **ORGANISATIONAL VALUES**

Organisational values reflect how your organisation shows up and operates in the world. Organisational values include: _financial growth_ , _teamwork_ , _productivity_ and _strategic alliances_.

### **SOCIETAL VALUES**

Societal values reflect how you or your organisation relates to society. Societal values include: _future generations_ , _environmental awareness_ , _ecology_ and _sustainability_.

NATIONAL HOLIDAYS

Day of defenders of the Native land (January, 14th)

This holiday in independent Uzbekistan is celebrated in honor of creation of own Armed forces. The parliament of the country on 14th January, 1992 has made a decision on transition of all parts and connections, military educational institutions and other military formations deployed in territory of the country, under jurisdiction of the Republic of Uzbekistan. So the beginning was necessary to creation of own Armed forces. On 29th December, 1993 January 14th has been declared by Day of defenders of the Native land.

Women's day (March, 8th)

In Uzbekistan this holiday is celebrated as a holiday of love, kindness and beauty, as well as is known as "Mothers' day".

Navruz (March, 21st)

The most ancient national holiday Navruz (in translation with Persian Navruz designates "new day") which is celebrated on March, 21st, is considered the beginning of new year. As is known, March 21st is a day a spring equinox. Day length and nights is identical - 12 hours. In the beginning of this holiday many Uzbek families prepare for national dishes such as Sumalak, Halim, Somsa from plant, Plov and others. These Uzbek dishes contain many vitamin substances which are useful to a human body.

With the obtaining of the country's independence ancient customs and traditions of Uzbek people have revived, holiday Navruz also has been restored, and celebrating has got new scope and depth. It became a national holiday of friendship, unification, brotherhood of all people. In the bright dramatized representations of philosophic and poetic judgment of Navruz, it places in national history reveals. Now Navruz is celebrating annually in a grand manner.

Day of memory and honor (May, 9th)

In 1999 majestic Square of Memory has been opened in capital of Uzbekistan on 9th May and since then Day of memory and honor on May, 9th is celebrated. This holiday in independent Uzbekistan is celebrated in honor of memory of our compatriots which during centuries heroically, self-denyingly protected our native territory, its freedom and independence, a peace life of our people. Also this holiday is considered as a day of honoring human being, in this day people check up on their relatives and friends, particularly the elderly are honored and visited.

Day of independence (September, 1st)

The main national holiday of the Republic of Uzbekistan is the Day Independence. This holiday is celebrated annually on the 1st September, is ceremonial and colorful. This national holiday personifies all dreams and expectations of all Uzbek people which lean on main principles friendliness, solidarity, charity, mutual respect.

Representatives of the various nations living in Uzbekistan, despite of a nationality, religion, the social status all actively celebrate a holiday in each street, the area and the people living in mahallas and in regions.

Day of teachers and educators (October, 1st)

Annually the Day of Teachers and Instructors is solemnly celebrated in Uzbekistan. The deep respect for the teacher has taken roots in our territory during old times. "Domlo", "Muallim", "Ustoz" - these words during many centuries with gratitude and respect the pupils received from the teachers not only knowledge on subject matters said, but also lessons about the valid attitude to people, love to the Native land, about high morals and spirituality.

Pupils of schools and educational institutions deeply esteem all those who have given them the first vital knowledge. This day pupils with gratitude give flowers and gifts.

The Constitution Day (December, 8th)

The constitution of the Republic of Uzbekistan is accepted by the Oliy Majlis (Parliament) on 8th December, 1992. This holiday is celebrated across all Uzbekistan.

Ramadan Hayit

This holiday is known as Ruza Hayit, it coincides with 9-th month (Hidjriy) on a Muslim calendar. This holiday includes religious practice as Ruza which lasts 30 days and it is considered a ceremony of spiritual and moral purification. Conditions of the ceremony is the following: from sunrise up to decline not to eat food and also water; will be kept from evil thoughts, assumptions; with all surrounding to be in respect and make whenever possible more than goods to associates.

After performance of this ceremony last day the holiday which lasts three days - Ramadan Hayit begins. The first day of a holiday «Ramadan Hayit» is considered not working day.

Qurbon Hayit

Religious holiday Qurbon Hayit this is the one of the greatest holidays in the World which is celebrated by Moslems. Sources of this holiday are ancient histories which are connected with prophet Ibrohim who in honor of the belief wished to sacrifice to "Allah" of the own son, but kind spirits have stopped his actions and instead of this have told to him to sacrifice animals such as sheep, camels, etc. The holiday lasts three days and these days all Moslems celebrate this holiday with their family with natives and close. Especially in these holidays people visit native and close, and also sick and requiring in the help. The first day of «Qurbon Hayit» is considered not off day.

## ECONOMY

At a solemn meeting dedicated to the 21th anniversary of the Constitution of the Republic of Uzbekistan, Islam Karimov noted that over the past '22 our independent of our development Uzbekistan's economy has grown 4.1 times within this period, and in per capita terms it multiplied at least threefold, taking into account at the same time that the population of the country increased for this period by nearly 9.7 million people to reach the current 30.5 million approximately.

Notwithstanding the grave repercussions of the still ongoing global financial and economic downturn, the annual growth of the gross domestic product (GDP) has exceeded 8 percent in 2008-2013, while this indicator is projected at 8.1 percent in the year 2014. Very few countries around the world have been able to boast similar economic growth rates.

The real aggregate per capita incomes have enlarged 8.2 times for the independent development years.

Macroeconomic indicators have been maintained in balanced terms, so has the annual surplus of the State Budget.

The public external debt of the country does not top 16 percent of the GDP, while the internal debt has a zero valuation, amid the mounting volumes of exports and gold and currency reserves.

During the independent development period, capital investments equaling more than 162 billion US dollars in dollar estimates, including in excess of 56 billion dollars of foreign investments, have been drawn in Uzbekistan's economy.

The volume of capital investments in 2013 is to make up 14 billion dollars in dollar estimates, which is 23 percent of the GDP.

Within a historically brief span of time, Uzbekistan has turned from a land with a one-sided raw-material based economy with a destructive monopoly of cotton production into a dynamically growing country with a modern industry advancing with speedy rates.

This is backed expressively by the fact that the share of manufacturing industry in Uzbekistan's GDP amounts currently to 24.3 percent in contrast to the 14.2 percent back in 1990. In the meanwhile, the proportion of agriculture in the GDP has reduced from 34 percent to 17 percent in 2013.

During independence years, such novel sectors have been established in Uzbekistan as automotive industry, home appliances manufacturing, hydrocarbon-chemical production, pharmaceuticals industry, while the food and light industries, chemical industry, manufacturing construction materials and other sectors have undergone complete modernization and reorientation to the production of competitive goods with higher added value.

## CULTURE

Culture of Uzbekistan is one of the brightest and original cultures of East. It is inimitable national music, dances and painting, unique national kitchen and clothes. The Uzbek national music is characterized as variety of subjects and genres. The songs and tool plays according to their functions and forms of usage can be divided into two groups: performed in the certain time and under the certain circumstances and performed at any time. The songs connected with customs and traditions, labor processes, various ceremonies, dramatized entertainment representations and games belong to the first group.

The Uzbek people is well-known for its songs. Koshuk — household song with a small diapason melody, covering one or two rows of the poetic text. The dancing character of a melody of this genre provides their performance in support of comic dances. «Lapar» is a dialogue-song. In some areas the term — lapar is applied to wedding songs «Ulan» (which is performed as a dialogue of man and women). Genre «yalla» includes two kinds of songs: a melody of a narrow range, and solo simultaneously with dance. National and professional poems of the poets of East are used as the texts for the songs. The special place in the Uzbek musical heritage occupy «dastans» (epic legends with lyric-heroic content). Also «Makoms»- are the basic classical fund of professional music of oral tradition.

The dances of uzbeks distinguish softness, smoothness and expressiveness of movements, easy sliding step, original movements on a place and on a circle.

The development of national painting began many centuries ago. At 16–17 centuries art of the manuscript and binding in Bukhara and some other urban centers has achieved significant success. The decorating of manuscript included refined calligraphy, performance by water paints and thin ornaments on fields. In Samarkand and especially in Bukhara the Central Asian school of a miniature has achieved a great success and were developed many different style directions. One of them, for example is connected with traditions of Behzod, which characterized with its gentle style of writing the letter and architectural elements.

NATIONAL CLOTHES

The Uzbek national clothes of the end of XX centuries remain constant up these days. The men in that time carried a direct cover shirts, bottom and top dressing gowns. The dressing gowns were very light and made from cotton wool. There were cuts on each side of dressing gown for convenience at walking. The trousers were made wide, of direct breed lent from top to bottom. Female clothes: dressing gowns, dress.

Uzbek men's clothing: The basis of national men's suit is a chapan, the quilted robe, tied with a kerchief. Traditional men's cap is tubeteika. Kuylak is the men's straight cut undershirt. Ishton is men's wide trousers, narrowed at ankles. Traditional footwear is high-boots, made of thin leather. Shirts were worn everywhere, but men from the Fergana Valley and Tashkent region wear a yakhtak, a wrap shirt. Both of these types were sewn from homespun cotton cloth and feature a moderate aesthetics in a form of a decorated miniature braiding- jiyak, stitched along the collar.

Belts for gala dresses were normally very smart, made of velvet or embroidered, with silver figured metal plates and buckles. Everyday shirts are tied with long sashes.

Women's Clothing:

Women's traditional dress consisted of a tunic, pants, a scarf, and a coat. The long, loose tunic had wide sleeves reaching to the wrists. Loose-cut pants were often made of the same fabric as the tunic, or out of complementary fabric. The bottom of the pants was gathered and decorated with embroidered braid. Women's coats were similar to men's khalat.

For centuries cotton has been used extensively for clothing in Uzbekistan. Home-woven striped and white cotton were the most common fabrics for everyday wear. Textile patterns often included up to six or seven different colors in the typical geometrical or stylized floral design. Fabrics were brightly colored, in shades of red, yellow, blue, green, violet, and orange. The color of the costume was an important signal of a person's age or social status. Red and pink were common for girls and young women; middle-aged women were supposed to wear shades of light blue and gray. White was the most popular color and appropriate for all ages, especially for the elderly. Black, dark blue, and violet were colors of mourning.

Women and Men's national headwear. Tubeteikas (Skull-caps):

Headdress is one of the main elements in the traditional Uzbek clothing. The national headwear in many countries of Central Asia, including Uzbekistan is a tubeteika (skull-cap). Tubeteika is derived from the Turkic word "tubé", which means "top, peak". Tubeteika is worn by everybody: men, women, and children. Only elder women do not wear tubeteikas.

Today it is uncommon to meet a man in the tubeteika in large cities, mainly it is an important element of holiday garments at family parties and religious celebrations. The common form of the Uzbek tubeteika is tetrahedral and slightly conical. Traditional men's tubeteika is black and embroidered with a inwrought white pattern in a form of four "paprikas" and 16 miniature arches. An everyday tubeteika, "kalampir", is one of the simplest and widely used cap, it's importance must not be underestimated. This tubeteika is an essential attribute for some events even in the environment of a country-wide influence of the European culture. There are smart tubeteikas enriched with bright and colorful embroideries and patterns for special festival occasions.

CUISINE

Uzbek cuisine is one of the most colorful of Oriental Cuisines. You will get astounded to find some of Uzbek recipes to be centuries-old. They even have different traditional rituals and ways of cooking. There are about 1,000 different dishes including national drinks, cakes and confectionary products.

Uzbek «Pilaf» is a very solemn food. It can be considered as an everyday dish as well as a dish for solemn and great events like weddings, parties and holidays. Rice is the most important ingredient of pilaf and special spices, raisins, or peas will be added to give it extra flavor. However, locals believe that the best pilaf is always prepared by a man! Salads are also served along with pilaf.

Bread is holy for Uzbek people. This traditional belief started with a legend. As it goes, each new Governor would mint his own coins but the payment for local people who minted new coins were not the coins that were minted but...bread!

Traditionally Uzbek breads are baked inside the stoves made of clay called «Tandyr». These fragrant breads are known to be crispy and tasty. Even the greatest scientist of medicine, Avicenna used Uzbek bread to cure people of diseases.

A special importance is placed on soups. Uzbek soup is rich in vegetables and seasonings and contains lots of carrots, turnips, onions and greens. Two popular soups are Mastava and Shurpa.

TRADITIONAL UZBEK DANCE: ARTS AND SCHOOLS OF UZBEK DANCE

National Uzbek dance is very expressive. It presents all the beauty of nation. The main difference of Uzbek dance from dances of other Eastern nations is the accent on complicated and expressive hand gestures and animated facial expressions. Uzbek dance includes two categories: classic traditional dance and folklore dance.

Classic traditional Uzbek dance is the art, studied in choreographic schools and demonstrated on a stage. There are three schools of Uzbek dance: Ferghana, Bukhara and Khorezm. Ferghana dances are differed with softness, smoothness and expressiveness of gestures, light sliding step, original motions. Bukhara dance is distinguished with sharpness of gestures, leaned back shoulders and very beautiful goldwork costumes. Khorezm style differs with original and distinctive motions.

Folk Uzbek dance includes traditions of almost any region and displays wonderful variety. People dance them on weddings and family holidays, rural and urban events. These dances are handed over from generation to generation and preserve ancient dance traditions as well as today and past lifestyles.

HANDICRAFTS

Culture, handicrafts and tourism are rapidly becoming inseparable partners. Local crafts are important elements of culture, and people travel to see and experience other cultures, traditions and ways of living. Crafts products form an important element of the purchases made by tourists, providing an important economic input to the local economy.

Applied art of Uzbeks has a wealth of variety when it comes to style, materials and ornamentation. Silk, ceramics and cotton weaving, stone and wood carving, metal engraving, leather stamping, calligraphy and miniature painting are some genres passed down from ancient times. Back in the past, each region had its own cultural and ethnic traditions the unique features of which were established by local guilds that have strengthened these characteristics through their art.

Uzbek craftsmen nowadays still practice ancient jewellery making techniques for cutting gemstones, grain filigree, granular work, engraving and enameling, also they are trying to take into account fashion demands and styles.

Embroidery is one of the most popular trends of applied arts in Uzbekistan. Every city of Uzbekistan has its own unique features such as ornamentation, composition, color range and stitching. The finest kind of embroidery, gold embroidery is still practiced in Bukhara.

The art of carpet weaving is also a very ancient form of art throughout Asia and the East, and nowadays it can be found in some of the cities of Uzbekistan today. The art of wood carving is used and adapted in modern interior design. Carved and painted tables, stools, caskets, pencil boxes and bookstands are popular pieces of furniture among local people and tourists. The art of Miniature painting and calligraphy has been revived again in its traditional form as well as some modern variants. For example miniatures stamped on leather, painted on paper miniatures, small lacquered boxes, framed pictures, pencil boxes and many other ideas skillfully painted by masters can be found in Uzbekistan.

QUESTIONS TO REPEAT:

  1. What is the value?

  2. What are the types and forms of values?

  3. Explain the national and international values?

  4. How we can enhance the sense of patriotism?

  5. Discuss material and non material heritage of Uzbek nation?

5-THEME: DIVERSITY OF IDEAS AND THE IMPACT OF IDEOLOGICAL PROCESSES ON SOCIAL DEVELOPMENT (2 hours)

Plan:

  1. Diversity of ideas in social development and its democratic character.

  2. Ideological processes and ideological struggles.

  3. National idea - an important factor in combating corruption.

Key words: idea, ideology, diversity of ideas, destructive and prospective ideas, ideological threats, ideological attack, corruption, combat against corruption.

Corruption is a form of dishonesty or criminal offense undertaken by a person or organization entrusted with a position of authority, to acquire illicit benefit or abuse power for one's private gain. Corruption may include many activities including bribery and embezzlement, though it may also involve practices that are legal in many countries.[1] Political corruption occurs when an office-holder or other governmental employee acts in an official capacity for personal gain. Corruption is most commonplace in kleptocracies, oligarchies, narco-states and mafia states.

Corruption can occur on different scales. Corruption ranges from small favors between a small number of people (petty corruption),[2] to corruption that affects the government on a large scale (grand corruption), and corruption that is so prevalent that it is part of the everyday structure of society, including corruption as one of the symptoms of organized crime. Corruption and crime are endemic sociological occurrences which appear with regular frequency in virtually all countries on a global scale in varying degree and proportion. Individual nations each allocate domestic resources for the control and regulation of corruption and crime. Strategies to counter corruption are often summarized under the umbrella term anti-corruption.

### Petty corruption

Petty corruption occurs at a smaller scale and takes place at the implementation end of public services when public officials meet the public. For example, in many small places such as registration offices, police stations, state licensing boards,[10][11] and many other private and government sectors.

### Grand corruption

Grand corruption is defined as corruption occurring at the highest levels of government in a way that requires significant subversion of the political, legal and economic systems. Such corruption is commonly found in countries with authoritarian or dictatorial governments but also in those without adequate policing of corruption.

The government system in many countries is divided into the legislative, executive) and judicial branches in an attempt to provide independent services that are less subject to grand corruption due to their independence from one another.

### Systemic corruption

Systemic corruption (or endemic corruption)[14] is corruption which is primarily due to the weaknesses of an organization or process. It can be contrasted with individual officials or agents who act corruptly within the system.

Factors which encourage systemic corruption include conflicting incentives, discretionary powers; monopolistic powers; lack of transparency); low pay; and a culture of impunity. Specific acts of corruption include "bribery, extortion, and embezzlement" in a system where "corruption becomes the rule rather than the exception." Scholars distinguish between centralized and decentralized systemic corruption, depending on which level of state or government corruption takes place; in countries such as the Post-Soviet states both types occur. Some scholars argue that there is a negative duty of western governments to protect against systematic corruption of underdeveloped governments.

Corruption has been a major issue in China, where society depends heavily on personal relationships. By the late 20th century that combined with the new lust for wealth, produced escalating corruption. Historian Keith Schoppa says that bribery was only one of the tools of Chinese corruption, which also included, "embezzlement, nepotism, smuggling, extortion, cronyism, kickbacks, deception, fraud, squandering public monies, illegal business transactions, stock manipulation and real estate fraud." Given the repeated anti-corruption campaigns it was a prudent precaution to move as much of the fraudulent money as possible overseas.

CAUSES

Per R. Klitgaard corruption will occur if the corrupt gain is greater than the penalty multiplied by the likelihood of being caught and prosecuted:

Corrupt gain > Penalty × Likelihood of being caught and prosecuted

Klitgaard has also coined a metaphorical formula to illustrate how the amount of corruption depends on three variables: monopoly (M) on the supply of a good or service, the discretion (D) enjoyed by suppliers, and the supplier's accountability and transparency (A) to others. The amount of corruption (C) could be expressed as:

C = M + D – A.

Since a high degree of monopoly and discretion accompanied by a low degree of transparency does not automatically lead to corruption, a fourth variable of "morality" or "integrity" has been introduced by others. The moral dimension has an intrinsic component and refers to a "mentality problem", and an extrinsic component referring to circumstances like poverty, inadequate remuneration, inappropriate work conditions and inoperable or over-complicated procedures which demoralize people and let them search for "alternative" solutions. Hence the amended Klitgaard equation is

Degree of corruption = Monopoly + Discretion – Transparency – Morality

According to a 2017 survey study, the following factors have been attributed as causes of corruption:

  * Greed of money, desires.

  * Higher levels of market and political monopolization

  * Low levels of democracy, weak civil participation and low political transparency

  * Higher levels of bureaucracy and inefficient administrative structures

  * Low press freedom

  * Low economic freedom

  * Large ethnic divisions and high levels of in-group favoritism

  * Gender inequality

  * Resource wealth

  * Poverty

  * Political instability

  * Weak property rights

  * Contagion from corrupt neighboring countries

  * Low levels of education

  * Lack of commitment to the society.

  * Extravagant Family.

It has been noted that in a comparison of the most corrupt with the least corrupt countries, the former group contains nations with huge socio-economic inequalities, and the latter contains nations with a high degree of social and economic justice.

Fighting corruption takes place in many 'theaters':

  * political reforms, including the financing of political parties and elections;

  * economic reforms, regulating markets and the financial sector;

  * financial controls: budget, bookkeeping, reporting;

  * Public supervision: media, parliament, local administrators and councils, registration;

  * free access to information and data;

  * maintaining law and order;

  * improving and strengthening of the judicial system;

  * institutional reforms: Tax systems, customs, public administration in general;

  * whistleblowers and civil society organisations (NGO's).

## What are the Types of Corruption?

There are two main categories that all examples of corruption fall in to, and these are grand and petty.

GRAND exploitation, as per the name, occurs in the higher echelons of government with far-reaching consequences for the public. Resources used for healthcare and other public services are diverted either directly into the pockets of government officials or used in a way that they profit from them. As a result, the public suffer, and the poorest in society disproportionately so.

Corrupted petty practices are an "everyday abuse of entrusted power by low- and mid-level public officials in their interactions with ordinary citizens".

The following are some types of corruption that fall into the above categorisations:

FRAUD

Covered by the Fraud Act of 2006, this criminal offence is intended to result in many private cash gains for individuals.

In addition to individuals, businesses can also be victims of fraud, as criminals may clone and impersonate organisations online using fake websites which can look extremely accurate. Charities are particularly vulnerable as fraudsters may get the public to donate to what they think is a good cause when it is actually going into the back pocket of a criminal.

BRIBERY

As outlawed by the Bribery Act 2010, bribery occurs when a person offers an incentive to another individual, looking to influence their behaviour or thoughts in a particular way. Bribes do not have to be made with a cash reward, as any valuable item including tickets to an event can be used.

Bribery can occur in businesses when an employee offers an incentive to a person in a higher office, in a bid to get a pay rise. Organisations may also be wary of bribing foreign public officials, as any attempt to speed-up businesses negotiations by offering incentives can be illegal.

EXTORTION

Similar to bribery, extortion is the practice of getting something you want (usually cash or power) by threatening others. It is covered by UK blackmail laws like the Theft Act 1968.

Extortion may occur in an organisation where an employee is looking for a promotion or pay-rise and has to threaten others in order to get it. Blackmail can also be a form of extortion[8], and may occur when someone pays-off an individual in order to prevent specific information from being released to the company.

NEPOTISM OR CRONYISM

Although not strictly illegal in UK law, nepotism and cronyism occur when an employer favours friends or relatives for certain jobs over applicants from the general public. Although this can be described as discriminatory recruitment practices and fall under UK equal employment law, there is no specific piece of legislation that outlaws the corrupting practice.

### WHAT ARE THE COSTS OF CORRUPTION?

Corruption impacts societies in a multitude of ways. In the worst cases, it costs lives. Short of this, it costs people their freedom, health or money. The cost of corruption can be divided into four main categories: political, economic, social and environmental.

On the political front, corruption is a major obstacle to democracy and the rule of law. In a democratic system, offices and institutions lose their legitimacy when they're misused for private advantage. This is harmful in established democracies, but even more so in newly emerging ones. It is extremely challenging to develop accountable political leadership in a corrupt climate.

Economically, corruption depletes national wealth. Corrupt politicians invest scarce public resources in projects that will line their pockets rather than benefit communities, and prioritise high-profile projects such as dams, power plants, pipelines and refineries over less spectacular but more urgent infrastructure projects such as schools, hospitals and roads. Corruption also hinders the development of fair market structures and distorts competition, which in turn deters investment.

Corruption corrodes the social fabric of society. It undermines people's trust in the political system, in its institutions and its leadership. A distrustful or apathetic public can then become yet another hurdle to challenging corruption.

Environmental degradation is another consequence of corrupt systems. The lack of, or non-enforcement of, environmental regulations and legislation means that precious natural resources are carelessly exploited, and entire ecological systems are ravaged. From mining, to logging, to carbon offsets, companies across the globe continue to pay bribes in return for unrestricted destruction.

###

### WHAT DO YOU DO TO FIGHT CORRUPTION?

Our three guiding principles are: build partnerships, proceed step-by-step and stay non-confrontational. We have learned from experience that corruption can only be kept in check if representatives from government, business and civil society work together to develop standards and procedures they all support. We also know that corruption can't be rooted out in one big sweep. Rather, fighting it is a step-by-step, project-by-project process. Our non-confrontational approach is necessary to get all relevant parties around the negotiating table.

The President of Uzbekistan Shavkat Mirziyoyev on January 3 signed a law "On Countering Corruption", which will take effect from the date of publication. The text of the document was released on January 4 in Xalq So'zi newspaper.

The purpose of the law is to regulate relations in countering corruption. The document gives definitions to the concepts of "corruption", "corruption offense" and "conflict of interest".

The basic principles of countering corruption, according to the document is the legality; priority of rights, freedoms and legitimate interests of citizens; openness and transparency, system approach; interaction between the state and civil society; priority measures to prevent corruption and the inevitability of punishment.

The law refers to the main vectors of the government policy in countering corruption:

  * raising legal awareness and legal culture of people, formation of social intolerance to corruption;

  * implementation of measures to prevent corruption in all areas;

  * timely detection and suppression of corruption offenses, elimination of their consequences, causes and conditions that contribute to them, as well as ensuring the principle of inevitability of punishment for corruption offenses.

The document describes measures to prevent in government affairs. These include: ensuring transparency and accountability of government bodies, parliamentary and public control, implementation of evaluation systems of executives, as well as competitive selection system, and promotion on the basis of openness and impartiality. The legal status of government employees shall be defined, their social protection, financial support and promotion shall be guaranteed.

Among the anti-corruption measures are the elimination of administrative and bureaucratic barriers, simplification and improvement of the efficiency of registration and licensing procedures, optimization of control and supervisory functions of state agencies and introduction of distance interaction.

List of anti-corruption administrative measures includes their detailed regulation, simplification and the avoidance of bureaucratic formalism.

The law requires the employees of government agencies to notify their supervisor or law enforcement authorities of all cases of offers to commit corruption offenses, as well as any such facts known to them committed by other employees. Failure to comply with these duties entails liability in accordance with the law.

Persons reporting information about corruption offenses shall be protected by the state, their prosecution shall incur liability in accordance with law. These rules, however, do not apply to persons who reported false information.

Law separate article stipulates that everyone has the right of access to information on the organization and functioning of the government bodies, decision-making processes relating to that person or group of persons. State bodies, self- government bodies and organizations provide information to mass media of the events, facts and processes related to corruption, that may have public interest.

It is noted that if an international treaty of Uzbekistan stipulates other rules than those stipulated by the law on countering corruption, the international treaty shall prevail.

A decree of the President of Uzbekistan Shavkat Mirziyoyev "On measures to further improve the anti-corruption system in the Republic of Uzbekistan" dated May 27, 2019 foresees the State Anti-Corruption Program for 2019–2020 and renewed board of Republican interagency commission on combating anti-corruption.

Besides, committees on combating corruption and legal issues are formed in the chambers of Oliy Majlis of the Republic of Uzbekistan.

The document also identified priority directions of government policy in the areas of combating corruption in medium term period which includes the further strengthening of independent judicial branch, eliminating the conditions for improper influence on judges in any form, formation of a public service system based on a transparent procedure for competitive selection, appointment and promotion of civil servants, setting for them a specific list of restrictions, prohibitions, incentive measures and other mechanisms to prevent corruption, the phased introduction of the system of declaring the incomes of civil servants and ensuring an adequate level of their wages, as well as improving the organizational and legal framework for resolving conflicts of interest while on public service.

Besides, effective organizational and legal mechanisms aimed at protecting individuals who inform on corruption cases will be implemented. Necessary actions will be taken in raising-awareness of the citizens, strengthening intolerance towards corruption, increasing accountability and transparency of state bodies and organizations, ensuring freedom of civil society institutions and mass media. They will also be engaged in the process of preparation, conduct and monitoring of anti-corruption actions.

Among the main tasks of the Special Commission are analysis of the current state of legal mechanisms and practical measures of public control aimed at countering corruption, a critical study of the activities of law enforcement and supervising bodies, including divisions exercising internal control, a fundamental revision of mechanisms for combating corruption and interagency cooperation in the area of systemic counteraction to corruption and other crimes, and indentifying the causes and conditions of committing corruption and the development of comprehensive measures to address them, studying generally accepted international standards and positive foreign experience in the field of anti-corruption and public control.

#

# HERE ARE 10 WAYS TO FIGHT CORRUPTION

**1.** **Corruption is not only about bribes:** People especially the poor get hurt when resources are wasted. That's why it is so important to understand the different kinds of corruption to develop smart responses.

  2. **Power of the people:** Create pathways that give citizens relevant tools to engage and participate in their governments – identify priorities, problems and find solutions.

  3. **Cut the red tape:** Bring together formal and informal processes (this means working with the government as well as non-governmental groups) to change behavior and monitor progress.

  4. **It's not 1999:** Use the power of technology to build dynamic and continuous exchanges between key stakeholders: government, citizens, business, civil society groups, media, academia etc.

**5. Deliver the goods:** Invest in institutions and policy – sustainable improvement in how a government delivers services is only possible if the people in these institutions endorse sensible rules and practices that allow for change while making the best use of tested traditions and legacies – imported models often do not work.

**6. Get incentives right:** Align anti-corruption measures with market, behavioral, and social forces. Adopting integrity standards is a smart business decision, especially for companies interested in doing business with the World Bank Group and other development partners.

**7. Sanctions matter:** Punishing corruption is a vital component of any effective anti-corruption effort.

**8. Act globally and locally:** Keep citizens engaged on corruption at local, national, international and global levels – in line with the scale and scope of corruption. Make use of the architecture that has been developed and the platforms that exist for engagement.

**9. Build capacity for those who need it most:** Countries that suffer from chronic fragility, conflict and violence– are often the ones that have the fewest internal resources to combat corruption. Identify ways to leverage international resources to support and sustain good governance.

**10. Learn by doing:** Any good strategy must be continually monitored and evaluated to make sure it can be easily adapted as situations on the ground change.

QUESTIONS TO REPEAT:

  1. State what the essence of creative and destructive ideologies consists of?

  2. In what situations does an ideological vacuum arise?

  3. Explain the main principles of democracy?

  4. What is the corruption?

  5. Discuss the law against of corruption?

  6. How we can solve the problem of corruption?

  7. What does mean nepotism?

6- THEME: NATIONAL IDEA-AN IMPORTANT FACTOR OF DEMOCRATIC DEVELOPMENT OF UZBEKISTAN (2 hours)

Plan:

1. The link between national ideas and independent democratic development.

2. Eastern and Western interpretation of democracy and its manifestation in national idea.

3. The idea of the priority of human interests in democratic development and its importance.

Key words: democracy, democracy of Western and East, principles of democracy, liberalization, freedom of speech, election, human rights.

Democracy (Greek: δημοκρατία dēmokratía, literally "rule by people") is a form of government in which the people have the authority to choose their governing legislation. Who people are and how authority is shared among them are core issues for democratic development and constitution. Some cornerstones of these issues are freedom of assembly and speech, inclusiveness and equality, membership, consent, voting, right to life and minority rights.

Generally, there are two types of democracy: direct and representative. In a direct democracy, the people directly deliberate and decide on legislature. In a representative democracy the people elect representatives to deliberate and decide on legislature, such as in parliamentary or presidential democracy. Liquid democracy combines elements of these two basic types.

The most common decision making approach of democracies has been the majority rule. Others are supermajority and consensus.

In the common variant of liberal democracy the powers of the majority are exercised within the framework of a representative democracy, but the constitution limits the majority and protects the minority, usually through the enjoyment by all of certain individual rights, e.g. freedom of speech, or freedom of association. Beside these general types of democracy there have been a wealth of further types (see below). Republics, though often associated with democracy because of the shared principle of rule by consent of the governed, are not necessarily democracies, as republicanism does not specify how the people are to rule.

Democracy is a system of processing conflicts in which outcomes depend on what participants do, but no single force controls what occurs and its outcomes. The uncertainty of outcomes is inherent in democracy. Democracy makes all forces struggle repeatedly to realize their interests and devolves power from groups of people to sets of rules. Western democracy, as distinct from that which existed in pre-modern societies, is generally considered to have originated in city-states such as Classical Athens and the Roman Republic, where various schemes and degrees of enfranchisement of the free male population were observed before the form disappeared in the West at the beginning of late antiquity. The English word dates back to the 16th century, from the older Middle French and Middle Latin equivalents.

According to American political scientist Larry Diamond, democracy consists of four key elements: a political system for choosing and replacing the government through free and fair elections; the active participation of the people, as citizens, in politics and civic life; protection of the human rights of all citizens; a rule of law, in which the laws and procedures apply equally to all citizens.[7] Todd Landman, nevertheless, draws our attention to the fact that democracy and human rights are two different concepts and that "there must be greater specificity in the conceptualisation and operationalisation of democracy and human rights".[8]

The term appeared in the 5th century BC to denote the political systems then existing in Greek city-states, notably Athens, to mean "rule of the people", in contrast to aristocracy (ἀριστοκρατία, aristokratía), meaning "rule of an elite". While theoretically these definitions are in opposition, in practice the distinction has been blurred historically.[9] The political system of Classical Athens, for example, granted democratic citizenship to free men and excluded slaves and women from political participation. In virtually all democratic governments throughout ancient and modern history, democratic citizenship consisted of an elite class, until full enfranchisement was won for all adult citizens in most modern democracies through the suffrage movements of the 19th and 20th centuries.

Democracy contrasts with forms of government where power is either held by an individual, as in an absolute monarchy, or where power is held by a small number of individuals, as in an oligarchy. Nevertheless, these oppositions, inherited from Greek philosophy,[10] are now ambiguous because contemporary governments have mixed democratic, oligarchic and monarchic elements. Karl Popper defined democracy in contrast to dictatorship or tyranny, thus focusing on opportunities for the people to control their leaders and to oust them without the need for a revolution.

**WHAT IS DEMOCRACY?**

Democracy comes from the Greek word, "demos," meaning people. In democracies, it is the people who hold sovereign power over legislator and government.

Although nuances apply to the world's various democracies, certain principles and practices distinguish democratic government from other forms of government.

  * Democracy is government in which power and civic responsibility are exercised by all citizens, directly or through their freely elected representatives.

  * Democracy is a set of principles and practices that protect human freedom; it is the institutionalization of freedom.

  * Democracy rests upon the principles of majority rule, coupled with individual and minority rights. All democracies, while respecting the will of the majority, zealously protect the fundamental rights of individuals and minority groups.

  * Democracies guard against all-powerful central governments and decentralize government to regional and local levels, understanding that local government must be as accessible and responsive to the people as possible.

  * Democracies understand that one of their prime functions is to protect such basic human rights as freedom of speech and religion; the right to equal protection under law; and the opportunity to organize and participate fully in the political, economic, and cultural life of society.

  * Democracies conduct regular free and fair elections open to all citizens. Elections in a democracy cannot be facades that dictators or a single party hide behind, but authentic competitions for the support of the people.

  * Democracy subjects governments to the rule of law and ensures that all citizens receive equal protection under the law and that their rights are protected by the legal system.

  * Democracies are diverse, reflecting each nation's unique political, social, and cultural life. Democracies rest upon fundamental principles, not uniform practices.

  * Citizens in a democracy not only have rights, they have the responsibility to participate in the political system that, in turn, protects their rights and freedoms.

  * Democratic societies are committed to the values of tolerance, cooperation, and compromise. Democracies recognize that reaching consensus requires compromise and that it may not always be attainable. In the words of Mahatma Gandhi, "intolerance is itself a form of violence and an obstacle to the growth of a true democratic spirit."

**(2)** **MAJORITY RULE, MINORITY RIGHTS**

  * On the surface, the principles of majority rule and the protection of individual and minority rights would seem contradictory. In fact, however, these principles are twin pillars holding up the very foundation of what we mean by democratic government.

  * Majority rule is a means for organizing government and deciding public issues; it is not another road to oppression. Just as no self-appointed group has the right to oppress others, so no majority, even in a democracy, should take away the basic rights and freedoms of a minority group or individual.

  * Minorities – whether as a result of ethnic background, religious belief, geographic location, income level, or simply as the losers in elections or political debate – enjoy guaranteed basic human rights that no government, and no majority, elected or not, should remove.

  * Minorities need to trust that the government will protect their rights and self-identity. Once this is accomplished, such groups can participate in, and contribute to their country's democratic institutions.

  * Among the basic human rights that any democratic government must protect are freedom of speech and expression; freedom of religion and belief; due process and equal protection under the law; and freedom to organize, speak out, dissent, and participate fully in the public life of their society.

• Democracies understand that protecting the rights of minorities to uphold cultural identity, social practices, individual consciences, and religious activities is one of their primary tasks.

• Acceptance of ethnic and cultural groups that seem strange if not alien to the majority can represent one of the greatest challenges that any democratic government can face. But democracies recognize that diversity can be an enormous asset. They treat these differences in identity, culture, and values as a challenge that can strengthen and enrich them, not as a threat.

• There can be no single answer to how minority-group differences in views and values are resolved – only the sure knowledge that only through the democratic process of tolerance, debate, and willingness to compromise can free societies reach agreements that embrace the twin pillars of majority rule and minority rights.

**(3) Civil-Military Relations**

Issues of war and peace are the most momentous any nation can face, and at times of crisis, many nations turn to their military for leadership.

Not in democracies.

In democracies, questions of peace and war or other threats to national security are the most important issues a society faces, and thus must be decided by the people, acting through their elected representatives. A democratic military serves its nation rather than leads it. Military leaders advise the elected leaders and carry out their decisions. Only those who are elected by the people have the authority and the responsibility to decide the fate of a nation.

This idea of civilian control and authority over the military is thus, fundamental to democracy.

• Civilians need to direct their nation's military and decide issues of national defense not because they are necessarily wiser than military professionals, but precisely because they are the people's representatives and as such are charged with the responsibility for making these decisions and remaining accountable for them.

• The military in a democracy exists to protect the nation and the freedoms of its people. It does not represent or support any political viewpoint or ethnic and social group. Its loyalty is to the larger ideals of the nation, to the rule of law, and to the principle of democracy itself.

• Civilian control assures that a country's values, institutions, and policies are the free choices of the people rather than the military. The purpose of a military is to defend society, not define it.

• Any democratic government values the expertise and advice of military professionals in reaching policy decisions about defense and national security. Civilian officials rely upon the military for expert advice on these matters and to carry out the decisions of the government. But only the elected civilian leadership should make ultimate policy decisions – which the military then implements in its sphere.

• Military figures may, of course, participate fully and equally in the political life of their country just like any other citizens - but only as individual voters. Military people must first retire from military service before becoming involved in politics; armed services must remain separate from politics. The military are the neutral servants of the state, and the guardians of society.

• Ultimately, civilian control of the military ensures that defense and national security issues do not compromise the basic democratic values of majority rule, minority rights, and freedom of speech, religion, and due process. It is the responsibility of all political leaders to enforce civilian control and the responsibility of the military to obey the lawful orders of civilian authorities.

**(4) Political Parties**

To preserve and protect individual rights and freedoms, a democratic people must work together to shape the government of their choosing. And the principal way of doing that is through political parties.

• Political parties are voluntary organizations that link the people and their government. Parties recruit candidates and campaign to elect them to public office, and they mobilize people to participate in selecting government leaders.

• The majority party (or the party elected to control the offices of government) seeks to enact into law a number of different policies and programs. Parties of the opposition are free to criticize the majority party's policy ideas and offer their own proposals.

• Political parties provide a way for citizens to hold elected party officials accountable for their actions in government.

• Democratic political parties have faith in the principles of democracy so that they recognize and respect the authority of the elected government even when their party leaders are not in power.

• Like any democracy, members of various political parties reflect the diversity of the cultures in which they arise. Some are small and built around a set of political beliefs. Others are organized around economic interests, or shared history. Still others are loose alliances of different citizens who may only come together at election time.

• All democratic political parties, whether they are small movements or large national coalitions, share the values of compromise and tolerance. They know that only through broad alliances and cooperation with other political parties and organizations can they provide the leadership and common vision that will win the support of the people of the nation.

• Democratic parties recognize that political views are fluid and changeable, and that consensus can often arise out of the clash of ideas and values in peaceful, free, and public debate.

• The concept of the loyal opposition is central to any democracy. It means that all sides in political debate – however deep their differences – share the fundamental democratic values of freedom of speech and faith, and equal protection under law. Parties that lose elections step into the role of opposition – confident that the political system will continue to protect their right to organize and speak out. In time, their party will have a chance to campaign again for its ideas, and the votes of the people.

• In a democracy, the struggle between political parties is not a fight for survival, but a competition to serve the people.

**(5) Citizen Responsibilities**

Unlike a dictatorship, a democratic government exists to serve the people, but citizens in democracies must also agree to abide by the rules and obligations by which they are governed. Democracies grant many freedoms to their citizens including the freedom to dissent and criticize the government.

Citizenship in a democracy requires participation, civility, and even patience.

• Democratic citizens recognize that they not only have rights, they have responsibilities. They recognize that democracy requires an investment of time and hard work – a government of the people demands constant vigilance and support by the people.

• Under some democratic governments, civic participation means that citizens are required to serve on juries, or give mandatory military or civilian national service for a period of time. Other obligations apply to all democracies and are the sole responsibility of the citizen – chief among these is respect for law. Paying one's fair share of taxes, accepting the authority of the elected government, and respecting the rights of those with differing points of view are also examples of citizen responsibility.

• Democratic citizens know that they must bear the burden of responsibility for their society if they are to benefit from its protection of their rights.

• There is a saying in free societies: you get the government you deserve. For democracy to succeed, citizens must be active, not passive, because they know that the success or failure of the government is their responsibility, and no one else's. In turn, government officials understand that all citizens should be treated equally and that bribery has no place in a democratic government.

• In a democratic system, people unhappy with their leaders are free to organize and peacefully make the case for change – or try to vote those leaders out of office at established times for elections.

• Democracies need more than an occasional vote from their citizens to remain healthy. They need the steady attention, time, and commitment of large numbers of their citizens who, in turn, look to the government to protect their rights and freedoms.

• Citizens in a democracy join political parties and campaign for the candidates of their choice. They accept the fact that their party may not always be in power.  
\-- They are free to run for office or serve as appointed public officials for a time.

\-- They utilize a free press to speak out on local and national issues.

\-- They join labor unions, community groups, and business associations.

\-- They join private voluntary organizations that share their interests – whether devoted to religion, ethnic culture, academic study, sports, the arts, literature, neighborhood improvement, international student exchanges, or a hundred other different activities.

\-- All these groups – no matter how close to, or remote from government – contribute to the richness and health of their democracy.

**(6) A Free Press**

In a democracy the press should operate free from governmental control. Democratic governments do not have ministries of information to regulate content of newspapers or the activities of journalists; requirements that journalists be vetted by the state; or force journalists to join government-controlled unions.

• A free press informs the public, holds leaders accountable, and provides a forum for debate of local and national issues.

• Democracies foster the existence of a free press. An independent judiciary, civil society with rule of law, and free speech all support a free press. A free press must have legal protections.

• In democracies the government is accountable for its actions. Citizens therefore expect to be informed about decisions their governments make on their behalf. The press facilitates this "right to know," by serving as a watchdog over the government, helping citizens to hold government accountable, and questioning its policies. Democratic governments grant journalists access to public meetings and public documents. They do not place prior restraints on what journalists may say or print.

• The press, itself, must act responsibly. Through professional associations, independent press councils, and "ombudsmen," in-house critics who hear public complaints, the press responds to complaints of its own excesses and remains internally accountable.

• Democracy requires the public to make choices and decisions. In order for the public to trust the press, journalists must provide factual reporting based on credible sources and information. Plagiarism and false reporting are counterproductive to a free press.

• Press outlets should establish their own editorial boards, independent of government control, in order to separate information gathering and dissemination from editorial processes.

• Journalists should not be swayed by public opinion, only by the pursuit of truth, as close as they can get to it. A democracy allows the press to go about its business of collecting and reporting the news without fear or favor from the government.

• Democracies foster a never-ending struggle between two rights: The government's obligation to protect national security; and the people's right to know, based on journalists' ability to access information. Governments sometimes need to limit access to information considered too sensitive for general distribution. But journalists in democracies are fully justified in pursuing such information.

**(7) Federalism**

When diverse groups of free people – with different languages, religious faiths, or cultural norms – choose to live under an agreed constitutional framework, they expect a degree of local autonomy and equal economic and social opportunities. A federal system of government – power shared at the local, regional, and national levels – empowers elected officials who design and administer policies tailored to local and regional needs. They work in partnership with a national government and with each other to solve the many problems the nation faces.

• Federalism is a system of shared power and decision-making between two or more freely elected governments with authority over the same people and geographical area. It grants and protects decision-making ability where results are most immediately felt – in local communities, as well as at higher levels of government.

• Federalism fosters government accountability to the people and encourages citizen participation and civic responsibility by allowing local governments to design and administer local laws.

• A federal system is strengthened by a written constitution granting authority and outlining the scope of shared responsibilities enjoyed by each level of government.

• While it is generally agreed that local governments should satisfy local needs, some issues are best left to the national government. Defense, international treaties, federal budgets, and postal services are often cited as examples.

• Local ordinances reflect the preferences by which local communities choose to live – police and fire patrols, school administration, and local health and building regulations are often designed and administered locally.

• Intergovernmental relations means that various governments in a federal state (national, regional, and local) work together when issues of statutory authority imply the need to address issues cooperatively. The national government often has authority to mediate disputes between regions.

• In a geographically large and economically diverse nation, disparities in income and social welfare among regions can be addressed by the national government through policies that redistribute tax revenues.

• A federal system is responsive and inclusive. Citizens are free to run for government positions at all levels – local and regional governments offer the most positions and, perhaps, the most opportunity to make a difference in their communities.

• Federalism provides multiple opportunities for political parties to serve their constituents. Even if a particular party does not hold a majority in the national legislature or the executive, it is permitted to participate at the regional and local levels.

**(8) Rule of Law**

For much of human history, rulers and law were synonymous – law was simply the will of the ruler. A first step away from such tyranny was the notion of rule by law, including the notion that even a ruler is under the law and should rule by virtue of legal means. Democracies went further by establishing the rule of law. Although no society or government system is problem-free, rule of law protects fundamental political, social, and economic rights and reminds us that tyranny and lawlessness are not the only alternatives.

• Rule of law means that no individual, president or private citizen, stands above law. Democratic governments exercise authority by way of law and are themselves subject to law's constraints.

• Laws should express the will of the people, not the whims of kings, dictators, military officials, religious leaders, or self-appointed political parties.

• Citizens in democracies are willing to obey the laws of their society, then, because they are submitting to their own rules and regulations. Justice is best achieved when the laws are established by the very people who must obey them.

• Under the rule of law, a system of strong, independent courts should have the power and authority, resources, and the prestige to hold government officials, even top leaders, accountable to the nation's laws and regulations.

• For this reason, judges should be well trained, professional, independent, and impartial. To serve their necessary role in the legal and political system, judges must be committed to the principles of democracy.

• The laws of a democracy may have many sources: written constitutions; statutes and regulations; religious and ethical teachings; and cultural traditions and practices. Regardless of origin the law should enshrine certain provisions to protect the rights and freedoms of citizens:  
• Under the requirement of equal protection under the law, the law may not be uniquely applicable to any single individual or group.

• Citizens must be secure from arbitrary arrest and unreasonable search of their homes or the seizure of their personal property.

• Citizens charged with crimes are entitled to a speedy and public trial, along with the opportunity to confront and question their accusers. If convicted, they may not be subjected to cruel or unusual punishment.

• Citizens cannot be forced to testify against themselves. This principle protects citizens from coercion, abuse, or torture and greatly reduces the temptation of police to employ such measures.

**(9) Human Rights**

All human beings are born with inalienable rights. These human rights empower people to pursue lives of dignity – thus, no government can bestow them but all governments should protect them. Freedom, built on a foundation of justice, tolerance, dignity, and respect – regardless of ethnicity, religion, political association, or social standing – allows people to pursue these fundamental rights. Whereas dictatorships deny human rights, free societies continually strive to attain them.  
Human rights are interdependent and indivisible; they encompass myriad facets of human existence including social, political, and economic issues. Among the most commonly accepted are:

• All people should have the right to form their own opinions and express them individually or in peaceful assemblies. Free societies create a "marketplace of ideas" where people exchange their views on any number of issues.

• All people should have the right to participate in government. Governments should create laws that protect human rights while justice systems enforce those laws equally among the population.

• Freedom from arbitrary arrest, detention, and torture – whether one is an opponent of the ruling political party, an ethnic minority, or even a common criminal – is a basic human right. A professional police force respects all citizens as it enforces the laws of the nation.

• In ethnically diverse nations, religious and ethnic minorities should be free to use their language and maintain their traditions without fear of recrimination from the majority population. Governments should recognize the rights of minorities while respecting the will of the majority.

• All people should have the opportunity to work, earn a living, and support their families.

• Children deserve special protection. They should receive at least an elementary education, proper nutrition, and healthcare.

• To maintain human rights, citizens in any free society need to be vigilant. Citizen responsibility – through a variety of participatory activities – ensures that government remains accountable to the people. The family of free nations is committed to work toward protection of human rights. They formalize their commitment through a number of international treaties and covenants on human rights.

**(10) Executive Power**

Leaders of democratic governments govern with the consent of their citizens. Such leaders are powerful not because they command armies or economic wealth, but because they respect the limits placed on them by the electorate in a free and fair election.

• Through free elections, citizens of a democracy confer powers upon their leaders that are defined by law. In a constitutional democracy, power is divided so that the legislature makes the laws, the executive authority enforces and carries them out, and the judiciary operates independently.

• Democratic leaders are neither elected dictators nor "presidents-for-life." They serve fixed terms in office and accept the results of free elections, even if it means losing control of the government.

• In constitutional democracies, executive authority is generally limited in three ways: by a system of checks and balances separating the national government's executive, legislative, and judicial powers; by federalism, which divides power between the national government and the state/local governments; and by constitutional guarantees of fundamental rights.

• At the national level, the executive is limited by the constitutional authority vested in the legislative branch and by an independent judiciary

• Executive authority in modern democracies is generally organized in one of two ways: as a parliamentary or a presidential system.  
\-- In a parliamentary system, the majority party in the legislature forms the executive branch of the government, headed by a prime minister.  
\-- In a parliamentary system, the legislative and executive branches are not entirely distinct from one another, since the prime minister and members of the cabinet are drawn from the parliament. In such systems, the political opposition serves as a chief means of limiting, or checking the authority of the executive.  
\-- In a presidential system, the president is elected separately from the members of the legislature.  
\-- In a presidential system, both the president and the legislature have their own power bases and political constituencies, which serve to check and balance each other.

• Democracies do not require their governments to be weak, only limited. Consequently, democracies may be slow to reach agreement on national issues; yet when they do, their leaders can act with great authority and confidence.

• At all times, leaders in a constitutional democracy function within the rule of law that defines and restricts their authority.

**(11) Legislative Power**

Elected representatives in a democracy – whether members of a parliament, assembly, or Congress – are there to serve the people. They perform a number of roles essential to the functioning of a healthy democracy.  
• Elected legislatures are the principal forum for deliberating, debating, and passing laws in a representative democracy. They are not so-called rubber stamp parliaments merely approving the decisions of an authoritarian leader.

• Oversight and investigation powers allow legislators to publicly question government officials about their actions and decisions, and otherwise serve as a check on the power of various government ministries – especially in the presidential system of governing where the legislature is separate from the executive.

• Legislators may approve national budgets, conduct hearings on pressing issues, and confirm executive appointees to courts and ministries. In some democracies, legislative committees provide lawmakers a forum for these public examinations of national issues.

• Legislators may support the government in power or they may serve as a loyal political opposition that offers alternative policies and programs.

• Legislators have a responsibility to articulate their views as effectively as possible. But they must work within the democratic ethic of tolerance, respect, and compromise to reach agreements that will benefit the general welfare of all the people – not just their political supporters. Each legislator must alone decide on how to balance the general welfare with the needs of a local constituency.

• Legislators often provide constituents with a sympathetic hearing for their individual complaints and problems – along with help in getting assistance from large government bureaucracies. To do this, they often maintain a staff of trained aides.

• National legislators are usually elected in one of two ways. In plurality elections, sometimes called "first past the post," the candidate with the most votes wins. In the proportional system, often used in parliamentary elections, voters usually cast ballots for parties, not individuals, and representatives are chosen on the basis of their party's percentage of the vote.

• A proportional system tends to encourage multiple, tightly organized smaller parties. Plurality elections encourage a looser, two-party system. Under either system, representatives engage in the debate, negotiation, coalition building, and compromise that are the hallmarks of democratic legislatures.

• Legislatures are often bicameral, with two chambers, and new laws generally require passage by both the upper and lower chambers.

**(12)An Independent Judiciary**

Independent and professional judges are the foundation of a fair, impartial, and constitutionally guaranteed system of courts of law known as the judiciary. This independence does not imply judges can make decisions based on personal preferences but rather that they are free to make lawful decisions – even if those decisions contradict the government or powerful parties involved in a case.

• In democracies, independence from political pressures of elected officials and legislatures guarantees the impartiality of judges. Judicial rulings should be impartial, based on the facts of a case, individual merits and legal arguments, and relevant laws, without any restrictions or improper influence by interested parties. These principles ensure equal legal protection for all.

• The power of judges to review public laws and declare them in violation of the nation's constitution serves as a fundamental check on potential government abuse of power – even if the government is elected by a popular majority. This power, however, requires that the courts be seen as independent and able to rest their decisions upon the law, not political considerations.

• Whether elected or appointed, judges must have job security or tenure, guaranteed by law, in order that they can make decisions without concern for pressure or attack by those in positions of authority. A civil society recognizes the importance of professional judges by providing them with adequate training and remuneration.

• Trust in the court system's impartiality – in its being seen as the "non-political" branch of government – is a principal source of its strength and legitimacy.

• A nation's courts, however, are no more immune from public commentary, scrutiny, and criticism than other institutions. Freedom of speech belongs to all: judges and their critics alike.

• To ensure their impartiality, judicial ethics require judges to step aside (or "recuse" themselves) from deciding cases in which they have a conflict of interest.

• Judges in a democracy cannot be removed for minor complaints, or in response to political criticism. Instead, they can be removed only for serious crimes or infractions through the lengthy and difficult procedure of impeachment (bringing charges) and trial – either in the legislature or before a separate court panel.

• An independent judiciary assures people that court decisions will be based on the nation's laws and constitution, not on shifting political power or the pressures of a temporary majority. Endowed with this independence, the judicial system in a democracy serves as a safeguard of the people's rights and freedoms.

**(13) Constitutionalism**

A written constitution contains the most important laws by which a nation's citizens agree to live, and it outlines the basic structure of their government. Thus, democratic constitutionalism – based on ideals of individual freedom, community rights, and limited government power – creates the framework for governing a democracy.

• Constitutionalism recognizes that democratic and accountable government must be coupled with constitutional limits on the power of government.

• A constitution defines the basic purposes and aspirations of a society, including the common welfare of the people.

• All laws must be written in accordance with the constitution. In a democracy, an independent judiciary allows citizens to challenge laws they believe to be illegal or unconstitutional and to seek court-ordered remedies for illegal actions by the government or its officials.

• A constitution provides the framework for government power – its scope of authority, mechanisms for exercising that authority, and the procedures for passage of future laws.

• A constitution defines citizenship and establishes the basis for deciding who shall have the right to vote.

• A constitution establishes the political, administrative, and judicial foundations of the state including the structure of the legislature and courts, requirements for holding elected office, and terms of office for elected officials.

• A constitution lays out responsibilities of government ministries and grants authority to collect taxes and create a national defense force.

• In a federal system, the constitution divides power among the various levels of government.

• Since a constitution is written at a certain point in time, it must be amendable so that it may adapt to the changing needs of the people in the future. Since the flexibility to meet unpredictable and unforeseeable challenges in the future is important, constitutions are usually written to specify general principles of government.

• Constitutions generally contain two different types of rights – negative and affirmative rights.  
\-- Negative rights tell the government what it cannot do. These rights limit government and prevent it from affecting certain behaviors of its citizens. For example, the government must refrain from limiting free speech and the ability of citizens to peacefully assemble, and from illegal imprisonment.  
\-- Affirmative rights tell the government what it must do and citizens what they are entitled to. Such "entitlements" may include social, economic, and cultural rights in the form of government guarantees of various social indicators. There may be guarantees of primary and secondary education for all boys and girls, guaranteed "well being" after retirement, or jobs and health care for all citizens.

**(14) Freedom of Speech**

Freedom of speech and expression, especially about political and other public issues, is the lifeblood of any democracy. Democratic governments do not control the content of most written and verbal speech. Thus democracies are usually filled with many voices expressing different or even contrary ideas and opinions.

According to democratic theorists, a free and open debate will usually lead to the best option being considered and will be more likely to avoid serious mistakes.

• Democracy depends upon a literate, knowledgeable citizenry whose access to information enables it to participate as fully as possible in the public life of their society and to criticize unwise or tyrannical government officials or policies. Citizens and their elected representatives recognize that democracy depends upon the widest possible access to uncensored ideas, data, and opinions.

• For a free people to govern themselves, they must be free to express themselves – openly, publicly, and repeatedly; in speech and in writing.

• The principle of free speech should be protected by a democracy's constitution, preventing the legislative or executive branches of government from imposing censorship.

• The protection of free speech is a so-called negative right, simply requiring that government refrain from limiting speech, unlike the direct action required of other so-called affirmative rights. For the most part, the authorities in a democracy are uninvolved in the content of written and verbal speech in the society.

• Protests serve as a testing ground for any democracy – thus the right to peaceful assembly is essential and plays an integral part in facilitating the use of free speech. A civil society allows for spirited debate among those in deep disagreement over the issues.

• Freedom of speech is a fundamental right, but it is not absolute, and cannot be used to justify violence, slander, libel, subversion, or obscenity. Consolidated democracies generally require a high degree of threat in order to justify banning speech which may incite violence, untruthfully harm the reputation of others, overthrow a constitutional government, or promote lewd behavior. Most democracies also forbid speech that incites racial or ethnic violence.

• The challenge for a democracy is one of balance: to defend freedom of speech and assembly while countering speech which truly encourages violence, intimidation, or subversion.

**(15) Government Accountability**

Government accountability means that public officials – elected and un-elected – have an obligation to explain their decisions and actions to the citizens. Government accountability is achieved through the use of a variety of mechanisms – political, legal, and administrative – designed to prevent corruption and ensure that public officials remain answerable and accessible to the people they serve. In the absence of such mechanisms, corruption may thrive.

• The primary political accountability mechanism is free and fair elections. Fixed-terms of office and elections force elected officials to account for their performance and provide opportunities for challengers to offer citizens alternative policy choices. If voters are not satisfied with the performance of an official, they may vote them out of office when their terms expire.

• The degree to which public officials are politically accountable is a function of whether they occupy an elected versus appointed position, how often they are up for reelection, and how many terms they can serve.

• Legal accountability mechanisms include constitutions, legislative acts, decrees, rules, codes, and other legal instruments that proscribe actions that public officials can and cannot take and how citizens may take action against those officials whose conduct is considered unsatisfactory.

• An independent judiciary is an essential requirement for the success of legal accountability, serving as a venue where citizens bring claims against the government.

• Legal accountability mechanisms include:  
\-- Ethics statutes and codes of conduct for public officials, outlining unacceptable practices;  
\-- Conflict of interest and financial disclosure laws, requiring public officials to divulge the source of their income and assets so that citizens may judge whether the actions of those officials are likely to be influenced improperly by financial interests;  
\-- "Sunshine" laws, providing the press and the public access to government records and meetings;  
\-- Citizen participation requirements, dictating that certain government decisions must include input from the public; and  
\-- Judicial review, providing courts the power to review the decisions and actions of public officials and agencies.

• Administrative accountability mechanisms include offices within agencies or ministries and practices within administrative processes designed to ensure that the decisions and actions of public officials account for the interest of the citizens.

• Administrative accountability mechanisms include:  
\-- Agency ombudsmen, responsible for hearing and addressing citizen complaints;  
\-- Independent auditors who scrutinize the use of public funds for signs of misuse;  
\-- Administrative courts, that hear citizens' complaints about agency decisions;  
\-- Ethics rules protecting so-called whistleblowers – those within government who speak out about corruption or abuse of official authority – from reprisals.

**(16) Free and Fair Elections**

Free and fair elections allow people living in a representative democracy to determine the political makeup and future policy direction of their nation's government.

• Free and fair elections increase the likelihood of a peaceful transfer of power. They help to ensure that losing candidates will accept the validity of the election's results and cede power to the new government.

• Elections alone do not assure democracy since dictators can use the resources of the state to tamper with the election process.

• Free and fair elections require:  
\-- Universal suffrage for all eligible men and women to vote – democracies do not restrict this right from minorities, the disabled, or give it only to those who are literate or who own property.  
\-- Freedom to register as a voter or run for public office.  
\-- Freedom of speech for candidates and political parties – democracies do not restrict candidates or political parties from criticizing the performance of the incumbent.  
\-- Numerous opportunities for the electorate to receive objective information from a free press.  
\-- Freedom to assemble for political rallies and campaigns.  
\-- Rules that require party representatives to maintain a distance from polling places on election day – election officials, volunteer poll workers, and international monitors may assist voters with the voting process but not the voting choice.  
\-- An impartial or balanced system of conducting elections and verifying election results – trained election officials must either be politically independent or those overseeing elections should be representative of the parties in the election.  
\-- Accessible polling places, private voting space, secure ballot boxes, and transparent ballot counting.  
\-- Secret ballots – voting by secret ballot ensures that an individual's choice of party or candidate cannot be used against him or her.  
\-- Legal prohibitions against election fraud – enforceable laws must exist to prevent vote tampering (e.g. double counting, ghost voting).  
\-- Recount and contestation procedures – legal mechanisms and processes to review election processes must be established to ensure that elections were conducted properly.

• Voting methods – varying by country and even within countries – include:  
\-- Paper ballots – votes are marked on or punched through paper.  
\-- Ballots with pictures of candidates or party symbols so that illiterate citizens may cast the correct vote.  
\-- Electronic systems – voters use touch-screen or push-button machines.  
\-- Absentee ballots – allowing those who will not be able to vote on election day to cast their ballots prior to the election.

**(17) Freedom of Religion**

All citizens should be free to follow their conscience in matters of religious faith. Freedom of religion includes the right to worship alone or with others, in public or private, and to participate in religious observance, practice, and teaching without fear of persecution from government or other groups in society.

• All people have the right to worship or assemble in connection with a religion or belief, and to establish and maintain places for these purposes.

• Like other fundamental human rights, religious freedom is not created or granted by the state, but all states should protect it. Democracies include language pertaining to protection of religious freedom in their constitutions.

• Although many democracies may choose to recognize an official separation of church and state, the values of government and religion are not in fundamental conflict.

• Democracies generally do not create governmental agencies or other official bodies to regulate religious affairs, although they may require houses of worship and religious groups to register for administrative or tax purposes.

• Governments that protect religious freedom for all their citizens are more likely to protect other rights necessary for religious freedom, such as free speech and assembly.

• Genuine democracies recognize that individual religious differences must be respected and that a key role of government is to protect religious choice, even in cases where the state sanctions a particular religious faith. Democracies also:  
\-- Do not determine the content of religious publications, education, or sermons.  
\-- Respect the right of parents to direct the religious education of their children.  
\-- Prohibit incitement of religious-based violence against others.  
\-- Protect members of ethnic, religious, or linguistic minorities.  
\-- Allow people to observe days of rest associated with their faith and to celebrate holy days in accordance with their beliefs.  
\-- Allow interfaith movements to flourish, as members of different faiths seek common ground on various issues and cooperate to solve challenges facing the entire population.  
\-- Provide the freedom for government and religious officials, nongovernmental organizations, and journalists to investigate reports of religious persecution.  
\-- Respect the right of religious organizations to freely participate and contribute to civil society – to operate faith-based schools, run hospitals and care for the aged, and create other programs and activities that benefit the society.

**(18) The Rights of Women and Girls**

Discrimination against women means that specific laws or practices create a distinction, exclusion, or restriction on the basis of gender.

• Democracies should strive to protect women's rights, encourage women's participation in all aspects of society and government, and create places for women to associate freely and express their views openly.

• Legal rights for women include equal representation under the law and access to legal resources.  
\-- Women's rights must be clearly stated – ambiguity of women's legal status remains a leading cause of poverty worldwide.  
\-- Women should have rights to ownership and inheritance.  
\-- Women should have the opportunity to take part in the drafting and implementation of constitutions and legislation.

• Women's political rights include the right to vote in elections, to run for public office, to participate in government, and to organize politically.  
\-- Democracies should support civil society initiatives – public and nongovernmental – that teach women how to vote and train them in political campaign techniques and the legislative process.  
\-- Women's activism at all levels of civil society and government strengthens democracies.

• Women and girls should have access to primary education. They should not be barred from attending or teaching in secondary schools and universities.

• Economic rights give women control over their economic assets and help them avoid risky sexual and abusive relationships. These rights include:  
\-- The same employment opportunities and criteria as men.  
\-- Protection from job termination because of pregnancy or marriage.  
\-- Participation in programs, such as microenterprise lending and vocational training, that enable women to generate income.  
\-- The right to equal pay and to equal treatment and respect at work.

• Democracies should strive to ensure the health and well-being of women and girls and provide equal access to programs such as:  
\-- General health care, disease prevention, and prenatal care.  
\-- Preventing HIV/AIDS, improving health care delivery to those infected, and reducing mother-to-child transmission of the disease.  
\-- Combating traffickers who lure women and girls into forced prostitution or domestic servitude through deception, fraud, or coercion.  
\-- Fighting so-called sex tourism that often exploits women and children.  
\-- Educating families about the social and health consequences of early marriage.  
\-- Supporting victims' organizations, including domestic violence and rape crisis centers.  
\-- Training police, lawyers, judges, and medical personnel to reduce domestic violence.

**(19) Governing by Coalitions and Compromise**

Every society has (or includes) groups of people with differing views on subjects of importance to all citizens. A liberal democracy recognizes this as a benefit to the nation and thus supports tolerance for and expression of different points of view.

• Democratic governments succeed when politicians and officials understand that complex issues rarely present solutions that are clearly "right" or "wrong" and that differing interpretations of democratic principles and social priorities exist.

• Freedom of assembly and the press foster open debate and exchange of ideas. This openness allows a government to identify problems and permits groups to meet and resolve differences. (In the private sector, this same "marketplace of ideas" offers opportunities for innovation and investment that are the engines of economic growth.)

• Coalitions are formed when interest groups or political parties join together on issues of common interest, even if they strongly disagree on other issues. Compromise on important decisions allows the government to go about the business of governing.

• Legislative bodies in democracies rely on coalition-building to pass laws:  
\-- In a parliamentary system, political groups form partnerships with other groups to promote their own interests and form governments.  
\-- In a presidential system, lawmakers sometimes cross party boundaries to vote on issues they and their constituents care deeply about.  
\-- Coalitions often require that a political party be willing to put aside certain differences with other groups in order to achieve more important parts of their agendas.  
\-- Because coalition governments are made up from parties representing sometimes-opposing viewpoints, there does exist the potential for dissolution of the government. In some democracies, it is common for ruling coalitions to form and disband several times, even in a single year.

**(20) Role of Nongovernmental Organizations**

In democracies, ordinary citizens may organize independent groups that serve the needs of the community or nation they live in and complement, supplement, or even challenge the work of the government. Such organizations are often called nongovernmental organizations, or NGOs, because they are not an extension of the government's offices.

• NGOs allow citizens to improve their society by advocating, educating, and mobilizing attention around major public issues and monitoring the conduct of government and private enterprise.

• NGOs enable citizens from different backgrounds to learn to work together and build the skills, relationships, and trust necessary for good government.

• NGOs serve a great variety of citizen interests. They may act as social service providers, advocates for the environment or for living standards, work standards, or as the catalysts for democratic change.

• NGOs often represent the interests of those citizens who might otherwise be left out of national policy debates. They open the public discourse to people of all economic and social classes and to women and minorities.

• Funding for NGOs may come from individual private donations, private trusts and philanthropies, corporations, religious institutions, international institutions, other NGOs, sales of goods and services, and even governments.

• Governments and NGOs frequently work as partners. NGOs may provide local and regional expertise and personnel on the ground for implementation of government-funded projects. NGOs may be politically unaffiliated, or they may be based on partisan ideals and seek to advance a particular cause or set of causes in the public interest. In either model the key point is that NGOs should operate under minimal political control of states.

• NGOs develop local and international programs in virtually all areas that contribute to the promotion of the principles of democracy, including:  
\-- Human rights – by promoting international standards and monitoring for violations and abuses.  
\-- Rule of law – through low-cost or free legal aid, educating all citizens regarding their rights, and advocating for legal reforms.  
\-- Women's participation – by preparing them for political participation and protecting them from socioeconomic discrimination.  
\-- Civic education – through education programs focusing on the role of the citizen in a democratic and diverse society.  
\-- A free press – by promoting independent media, training journalists, and setting standards for ethical journalism.  
\-- Political party development – through election monitoring by trained domestic observers and nonpartisan voter registration drives.  
\-- Government accountability – by conducting policy analysis and serving as watchdogs over governmental actions.

**(21) Education and Democracy**

Education is a universal human right. It also is a means of achieving other human rights and it is an empowering social and economic tool. Through the Universal Declaration of Human Rights, the world's nations have agreed that everyone has the right to education.

• Every society transmits its habits of mind, social norms, culture, and ideals from one generation to the next. There is a direct connection between education and democratic values: in democratic societies, educational content and practice support habits of democratic governance.

• This educational transmission process is vital in a democracy because effective democracies are dynamic, evolving forms of government that demand independent thinking by the citizenry. The opportunity for positive social and political change rests in citizens' hands. Governments should not view the education system as a means to control information and to indoctrinate students.

• Governments should value and devote resources to education just as they strive to defend their citizens.

• Literacy enables people to stay informed through newspapers and books. Informed citizens are in a better position to improve their democracy.

• Education systems in democracies do not preclude study of other political doctrines or systems of government. Democracies encourage students to develop reasonable arguments based on careful research and a clear understanding of history.

• Private and religious groups should be free to create schools or parents may choose to teach their children at home.

• Government-run schooling must be equally accessible to all citizens regardless of their ethnic or religious backgrounds, gender, or physical disabilities.

• Democratic norms and practices should be taught in order for people to understand and appreciate their opportunities and responsibilities as free citizens.

• Education for democratic citizenship includes knowledge of national and world history and of basic democratic principles.

• School curricula in democracies include history, geography, economics, literature, philosophy, law, the arts, social studies, mathematics, and science courses available to all students – girls and boys.

• Students should also be free to organize clubs and activities where democratic norms can be put into practice. For example,  
\-- Student government gives pupils experience in the democratic process.  
\-- Mock elections teach students about citizen participation and encourage in them lifelong voting habits.  
\-- School newspapers educate students about the role of a free media and responsible journalism.

The word 'democracy' has its origins in the Greek language. It combines two shorter words: 'demos' meaning whole citizen living within a particular city-state and 'kratos' meaning power or rule.

It is generally agreed that liberal democracies are based on four main principles:

  * A belief in the individual: since the individual is believed to be both moral and rational;

  * A belief in reason and progress: based on the belief that growth and development is the natural condition of mankind and politics the art of compromise;

  * A belief in a society that is consensual: based on a desire for order and co-operation not disorder and conflict;

  * A belief in shared power: based on a suspicion of concentrated power (whether by individuals, groups or governments).

##

## The Democratic Framework

A liberal democracy (that is, one that champions the development and well-being of the individual) is organised in such a way as to define and limit power so as to promote legitimate government within a framework of justice and freedom. There are four critical elements to the framework:

  * legitimacy;

  * justice;

  * freedom; and

  * power.

## Legitimacy

A legitimate government is one that has the appropriate mandate/authority to rule. This usually means a high degree of popular support as demonstrated by a free electorate and frequent elections.

  * For example, the government is chosen by a popular vote in which a majority of officials in a majority of electoral regions receive the majority vote; and

  * For example, rules are framed to maximize the well-being of all or most citizens.

## Justice

Justice is achieved when citizens live in an environment in which all citizens are treated equally and accorded dignity and respect. This may occur in a representative democracy that is tempered by constitutionalism, free elections and restraints on power.

  * For example, the demands made by vested interest groups seeking special privileges are questioned; and

  * for example, society is encouraging of talent and rewards citizens on merit, rather than on rank, privilege or status.

## Freedom

If freedom is to exist, there must be:

  * self-determination such that citizens may make decisions, learn from them and accept responsibility for them;

  * the capacity to choose between alternatives;

  * the autonomy to do what the law does not forbid; and where prohibitions do exist, they should be for the common good; and

  * respect for political and civil liberties. For example, government intervention in political, economic and moral matters affecting the citizenry is limited or regulated; and the scope for religious, political and intellectual freedom of citizens is not limited.

## Power

In a liberal democracy efforts are made to define and limit power, often by means of a written constitution. Checks and balances, such as the separation of the Parliament, senior government and judicial power, are instituted. In addition, there are conventions of behaviour and a legal system that complements the political system.

  * For example, civil liberties are defended and increased against the encroachment of governments, institutions and powerful forces in society.

## Definitions

There is no absolute definition of democracy. The term is elastic and expands and contracts according to the time, place and circumstances of its use. What follows is a short list of definitions provided by field experts.

### Jim Kilcullen

But first, what does democracy mean? In Ancient Greece some cities were democracies, others were oligarchies. Democracy meant rule by the people, oligarchy meant rule by the few. So a city was a democracy if:

  1. city affairs were subject to an Assembly;

  2. to which all male citizens belonged;

  3. and in which decisions were made by simple majority vote.

### Andrew Heywood

Rule by the people; democracy implies both popular participation and government in the public interest, and can take a wide variety of forms.

Palgrave Macmillan, _Political Ideologies: An Introduction, Third edition_ , 2003, p.330.

### Dr John Hirst

Democracy: A democracy is a society in which the citizens are sovereign and control the government.

Papers on Parliament Number 42, _The Distinctiveness of Australian Democracy_ , p.10/13

### Joseph Schumpeter

The democratic method is that institutional arrangement for arriving at political decisions in which individuals acquire the power to decide by means of a competitive struggle for the people's vote.

Schumpeter adds that 'the classical theory of democracy attributed to the electorate an altogether unrealistic degree of initiative which practically amounted to ignoring leadership.'

Further, Schumpeter claimed that,

... the purpose of democratic method [is] not to select representatives who carry out the will of the people, but to choose individuals who [will] govern on their behalf.

Joseph Schumpeter, _Capitalism, Socialism and Democracy,_ p.250

## Definitional issues

  * Who are 'the people'? Who is not? Are young people included?

  * How is it possible for 'the people' to rule in largely differentiated societies? and

  * How do we classify systems in which leaders are not elected but are nevertheless supported by the majority of people?

## Key democratic practices

As proposed by Robert Dahl, Schmitter and Karl, and Larry Diamond.

  1. Control over government decisions about policy is constitutionally vested in elected officials.

  2. Elected officials are chosen in frequent and fairly conducted elections in which coercion is comparatively uncommon.

  3. Practically all adults have the right to vote in the election of officials.

  4. Practically all adults have the right to run for elective offices in the government.

  5. Citizens have a right to express themselves without the danger of severe punishment on political matters broadly defined.

  6. Citizens have a right to seek out alternative sources of information. Moreover, alternative sources of information exist and are protected by law.

  7. Citizens also have the right to form relatively independent associations or organizations, including independent political parties and interest groups.

  8. Elected officials are able to exercise their powers without fear of being overridden.

  9. The polity is self-governing; and able to act independently of constraints imposed by others.

  10. People have the freedom to speak and publish dissenting views.

## DIFFERENT TYPES OF DEMOCRACIES

  * Direct democracy

  * Representative democracy

  * Constitutional democracy

  * Monitory democracy

## Direct democracy

In a direct democracy, such as ancient Athens, all citizens (only adult males who had completed their military training; women, slaves and plebs were not citizens) are invited to participate in all political decisions. This form of democracy is no longer practiced. In this form of democracy citizens are continuously involved in the exercise of power and decision is by majority rule.

## Representative democracy

In a representative democracy, representatives are elected by the people and entrusted to carry out the business of governance. Australia is a representative democracy.

## Constitutional democracy

In a constitutional democracy a constitution outlines who will represent the people and how. Australia is also a constitutional democracy.

## Monitory democracy

Political scientist John Keane suggests that a new form of democracy is evolving in which government is constantly monitored in its exercise of power by a vast array of public and private agencies, commissions and regulatory mechanisms. _See Life and Death of Democracy_ by John Keane, published by Simon and Schuster UK in 2009.

QUESTIONS TO REPEAT:

  1. Analyze the link between national ideas and independent democratic development?

  2. Distinguish Eastern and Western interpretation of democracy?

  3. Clarify the importance of mahalla in our society?

  4. What are the international principles of democracy?

  5. Discuss the signs of civil society?

7- THEME: STRATEGY OF ACTION FOR THE DEVELOPMENT OF UZBEKISTAN – THE BASIS OF NATIONAL DEVELOPMENT (2 hours)

Plan:

1. The content and essence of the "Strategy of action" on the further development of the Republic of Uzbekistan.

2. Strategy of action: integrated priority areas.

3. The national and Universal rationalization of the priorities identified in the strategy of action and the interaction of the National idea with the basic principles.

Key words: "Strategy of action", priority, state, development, E-Government, partnership, stability, liberalization, modernization, housing, social infrastructure, civil society, youth policy, constitutional order, sovereignty, territorial integrity, security, information sphere, neighborliness belt

Priority areas

I. PRIORITY AREAS FOR IMPROVING THE SYSTEM OF STATE AND PUBLIC CONSTRUCTION

1.1. Further strengthening the role of Oliy Majlis, political parties in deepening the democratic reforms and modernization of the country:

  * strengthening the role of the Oliy Majlis in government system, further expansion of its powers in resolving the most important tasks of internal and foreign policy, and implementing the parliamentary control over the executive;

  * improving the quality of legislative activity aimed at strengthening the influence of laws to the course of socio-political, socio-economic, legal and judicial reforms;

  * development of the political system, strengthening the role of political parties in public life and society, formation of political competition among them.

1.2. Reforming the government system:

  * reforming of public administration and public service through decentralization, skills enhancing, material and social protection of civil servants, as well as the gradual reduction of state regulation of the economy;

  * introduction of modern mechanisms of state-private partnership aimed at improving the effectiveness of mutually beneficial cooperation in the implementation of tasks of socio-political and socio-economic development of the country;

  * ensuring transparency of government bodies, introduction of modern forms of information concerning the rights, freedoms and lawful interests of individuals and legal entities;

  * improvement of E-Government system, increasing efficiency, quality of and access to public services for the population and businesses.

1.3. Improving public management system:

  * introduction of effective mechanisms for dialogue with the people;

  * development of modern forms of public control, increasing the efficiency of social partnership;

  * development of civil society institutions, enhancing their social and political activity;

  * increasing the significance and effectiveness of activities of the institute of mahalla in public management;

  * strengthening the role of the mass media, protection of journalists' professional activities.

II. PRIORITY AREAS FOR ENSURING THE RULE OF LAW AND FURTHER REFORMING OF THE JUDICIAL SYSTEM

2.1. Ensuring true independence of the judiciary, increasing the authority of courts, democratization and improvement of the judicial system:

  * raising the status, rates of material incentives and social protection of judges and court staff, strengthening of material and technical base of courts;

  * taking effective measures to prevent unlawful influence on judges;

  * full implementation of the principles of independence and impartiality of the court, equal and adversary nature of the judicial process;

  * wider application of Habeas Corpus, strengthening of judicial control over investigation;

  * further specialization of courts, strengthening of their staff;

  * introduction of modern ICTs in the activities of courts.

2.2. Providing guarantees of protection of rights and freedoms of citizens:

  * timely consideration of citizens' appeals, ensuring the inevitability of punishment for allowing procrastination, bureaucracy and indifference to the consideration of appeals, as well as taking all necessary measures to restore the violated rights;

  * guaranteeing protection of civil rights and freedoms in the activities of judicial, law enforcement and regulatory authorities;

  * strengthening the guarantees of the right for private property;

  * ensuring unhindered access to justice;

  * improving the efficiency of enforcement of judicial acts and acts of other bodies.

2.3. Improving the administrative, criminal, civil and commercial law:

  * improvement and liberalization of criminal and criminal procedural legislation, decriminalization of certain criminal acts, humanization of criminal penalties, and the order of their execution;

  * improving the efficiency and quality of justice, improvement of procedural bases on of administrative, criminal, civil and economic justice;

  * improvement of procedure of consideration of criminal, civil and commercial cases, reducing duplication of powers and authorities;

  * introduction of modern forms and methods of e-proceedings and enforcement proceedings.

2.4. Improving the system of combating and prevention of crime:

  * improving the efficiency of coordination of combating and prevention of crime;

  * strengthening of organizational and practical measures to fight religious extremism, terrorism and other forms of organized crime;

  * improvement of organizational and legal mechanisms for combating corruption and improving the efficiency of anti-corruption measures;

  * improving the legal culture and legal awareness of the population, organization of effective cooperation of state structures and civil society institutions, the mass media in this area.

2.5. Further strengthening of the rule of law in the judicial system:

  * effective planning and analysis of the results of the work of law enforcement and regulatory authorities, to identify and eliminate the causes and conditions of system violations;

  * improving the system of training, recruitment, retraining and advanced training, rotation of the judiciary, law enforcement and regulatory authorities;

  * introduction of modern mechanisms of institutional control on the prevention, suppression and prevention of crime among law enforcement and regulatory authorities;

  * improving the efficiency of mechanisms of public control over the law enforcement and regulatory authorities' activities, the strengthening of public confidence in the law enforcement system.

2.6. Improving the system of legal aid and legal services:

  * improving the efficiency of the legal services of public authorities;

  * development of the legal profession, enhancing the role of a lawyer in criminal, civil, administrative and economic cases;

  * reforming the system of notaries and registry offices.

III. PRIORITY AREAS OF ECONOMIC DEVELOPMENT AND LIBERALIZATION

3.1. Further strengthening of the macroeconomic stability and the maintenance of high rates of economic growth:

  * ensuring high growth rates of gross domestic product through maintaining macroeconomic balance, deepening of structural and institutional reforms through implementation of medium-term programs;

  * ensuring balanced state budget at all levels while maintaining social orientation of expenses, improvement of inter-budgetary relations, aimed at strengthening the revenue part of local budgets;

  * further improvement of monetary policy using instruments in accordance with best international practices, and gradual introduction of modern market mechanisms of monetary regulation, ensuring the stability of the national currency;

  * continuing the line of reducing the tax burden and simplifying the tax system, improving tax administration and expanding the incentive measures;

  * reforming and improving the stability of the banking system, the level of capitalization and the deposit base of banks and strengthening their financial stability and reliability, expansion of lending to promising investment projects, as well as small and medium enterprises;

  * expansion of the volume of insurance, leasing and other financial services through introduction of new types and improving the quality; development of financial markets as an alternative source of capital attraction and investment by enterprises, financial institutions and the public;

  * expanding international cooperation, including with leading international and foreign financial institutions, continuation of prudent external borrowing policy, effective use of foreign investments and loans;

3.2. Improving the competitiveness of the national economy through deepening of structural reforms, modernization and diversification of its leading industries:

  * ensuring balance and stability of the national economy, increasing the share of industry, services sector, small and private entrepreneurship in its structure;

  * implementation of active investment policy aimed at modernization, technical and technological renovation of production, implementation of production, transport-communications and social infrastructure projects;

  * further modernization and diversification of the industry through upgrading to a new qualitative level, aimed at development of high-tech industries, primarily for the production of finished products with high added value on the basis of deep processing of local raw materials;

  * creation of a competitive environment for industries and gradual reduction of the monopoly at commodity and services markets;

  * promotion of production of new types of products and technologies, thereby ensuring the competitiveness of domestic products in foreign and local markets;

  * continuation of policy aimed at encouraging local production and import substitution, especially of consumer goods and components, boosting inter-sectoral industrial cooperation;

  * reducing energy consumption and resource intensity of the economy, widespread introduction in the production of energy-saving technologies, increased use of renewable energy sources, increasing productivity in the economy;

  * creating new and improving the efficiency of existing free economic zones, technoparks, small industrial zones;

  * accelerated development of services sector, increasing the role and share of services in the gross domestic product, fundamental change in the structure of services, primarily due to modern high-tech services;

  * accelerated development of the tourism industry, enhancing its role and contribution to the economy, diversification and improving the quality of tourist services, upgrading of tourism infrastructure;

  * liberalization and simplification of export activity, diversification of the structure and geography of exports, expansion and mobilization of the export potential of industries and territories;

  * further development of road transport infrastructure, introduction of ICTs in the economy, social area, administration system

3.3. Modernization and intensive development of agriculture:

  * deepening of structural reforms and rapid development of agricultural production, further strengthening of food security of the country, expansion of production of eco-friendly products, significant increase of export potential of the agricultural sector;

  * further optimization of the sown areas, aimed at reducing the acreage of cotton and cereal crops, planting on released lands of potatoes, vegetables, forage and oilseeds, as well as new intensive gardens and vineyards;

  * encouraging and creation of favorable conditions for the development of farms, especially the multidisciplinary ones, involved both in agricultural production and processing, preparation, storage, marketing, construction works and provision of services;

  * implementation of investment projects on construction of new, reconstruction and modernization of existing processing plants, equipped with the most modern high-tech equipment for more advanced processing of agricultural products, production of semi-finished and finished food products, as well as packaging products;

  * further expansion of infrastructure for storage, transportation and sale of agricultural products, provision of agro-chemical, financial and other modern market services

  * further improvement of irrigated lands, development of the network of reclamation and irrigation facilities, widespread introduction in agricultural production of intensive methods, especially modern water- and resource-saving agricultural technologies, using of high-performance agricultural machinery;

  * expansion of research and development aimed at creation and introduction of new breeding crop varieties and animal breeds with high productivity, resistant to diseases and pests, and adapted to local soil and climatic and environmental conditions;

  * adoption of systemic measures to mitigate the negative impact of global climate change and the drying out of the Aral Sea to the development of agriculture and the livelihoods of people.

3.4. Continuing the institutional and structural reforms aimed at reducing the state's presence in the economy, further strengthening the protection of rights and priority role for private property, encouraging the development of small business and private entrepreneurship:

  * ensure reliable protection of the rights and guarantees for private property, removing of all barriers and limitations, providing complete freedom for the development of private entrepreneurship and small business, implementation of the principle, "If people are rich, then the state will also be rich and powerful";

  * creating a favorable business environment for the development of small business and private entrepreneurship, strict suppression of unlawful interference of government, regulatory and law enforcement authorities in the activities of business entities;

  * further expansion and simplification of procedures for the privatization of state owned assets, reduction of the state's participation in the authorized funds of economic entities, creation of favorable conditions for the development of private enterprise on the basis of privatized state assets;

  * improving the investment climate, active attraction to the economy and regions of foreign investment, especially foreign direct investment;

  * introduction of modern international standards and corporate governance, strengthening the role of shareholders in the strategic management of enterprises;

  * improvement of the mechanism and simplification of procedures for connecting businesses to engineering networks;

  * reducing the state's role in the regulation of social and economic development, decentralization and democratization of the public administration system, expansion of public-private partnerships, enhancing the role of non-governmental organizations and local authorities.

3.5. Integrated and balanced socio-economic development of regions, districts and cities, the optimum and efficient use of their potential:

  * ensuring integrated and efficient use of natural, mineral-raw materials, industrial, agricultural, tourism and employment potential of each region to accelerate socio-economic development, creation of jobs and raising income of the population;

  * reduction of differentiation in the level of socio-economic development of territories by expanding the scope of modernization and diversification of the economy of territories, accelerated development of the relatively backward territories and municipalities, primarily through increasing their trade and export capacity;

  * active development of small cities and towns by creating in them of new plants and service centers, creation of small industrial zones, attracting of bank loans and private foreign investment;

  * reduction of subvention districts and cities, expansion of the revenue base of local budgets through accelerated development of industries and the service sector;

  * further development and modernization of production, engineering, communications and social infrastructure of territories in order to create favorable conditions for industrial and other production facilities, extensive development of private entrepreneurship and improving the living conditions of the population.

IV. PRIORITIES IN DEVELOPMENT OF THE SOCIAL AREA

4.1. Consistent increase in real income and job creation:

  * increase in real income and purchasing power of the population, reduction of low-income families and the gap of incomes;

  * gradual raising of salaries of budget financed organizations, pensions, stipends and social allowances in the amount higher than the inflation rate;

  * creating jobs and ensuring the rational employment, especially for graduates of secondary and higher educational institutions, and ensuring the balance and development of infrastructure of labor market, reducing unemployment;

  * creating conditions for working population to implement their abilities and business skills, raising the level of manpower, extending the system of vocational training, retraining and advancing the qualification of people in need of work.

4.2. Improving the social security system and health care, improving the socio-political activity of women:

  * providing of mandatory social guarantees to the population, strengthening of social protection of vulnerable populations, and state support for the elderly and persons with disabilities, improvement of social services, development of public-private partnership in the provision of social services;

  * further reform of health care, especially primary health care, first aid and emergency medical services, aimed at improving the availability and quality of health and social services to the population, promotion of healthy life style among the population, strengthening the material-technical base of medical institutions;

  * improving the socio-political activity of women, strengthening their role in the management of the state and society, to ensure the employment of women, graduates of professional colleges, their involvement in entrepreneurial activities, further strengthening the foundations of the family;

  * further implementation of comprehensive measures to promote healthy family values, maternity and childhood, greater access of mothers and children to quality health care, provide them with specialized and high-tech health care, reduction of infant and child mortality;

  * further development and improvement of medical and social assistance to pensioners, the disabled, single elderly and other vulnerable groups to ensure they have full life;

  * further development of the pharmaceutical industry and providing the population and health care institutions with affordable, high-quality medicines and medical products, the implementation of measures to prevent unjustified rise in prices;

  * ensuring reduction in morbidity of the population and increasing life expectancy.

4.3. Implementation of targeted programs to build affordable housing, development and modernization of road transport, engineering, communications and social infrastructure, ensuring the improvement of living conditions of the population:

  * further improvement of living conditions of the population, especially young families, the residents of dilapidated houses and other citizens in need of better housing by providing mortgage loans on preferential terms and construction of affordable housing in urban and rural areas;

  * improving of municipal services, provision of clean drinking water in rural areas through the construction of new water pipelines, consistent introduction of modern cost-effective and efficient technologies;

  * ensuring environmental safety, construction and modernization of recycling of household waste, strengthening their logistical base, providing the population with modern waste management facilities;

  * radical improvement of the transport service, increase passenger safety and reduction of harmful emissions into the atmosphere, acquisition of new comfortable buses, construction and reconstruction of bus stations;

  * further construction and reconstruction of road infrastructure, particularly the development of regional roads, overhaul and repair of off-farm rural roads, streets in settlements;

  * improve access to electricity through construction of new and modernization of existing electricity generation capacity, upgrading of low-voltage power grids and transformer substations, as well as the implementation of measures to improve the provision of population with other fuel and energy resources and increasing the use of renewable energy sources;

  * development and improvement of the activities of theaters, cultural and educational institutions and museums, strengthening their material and technical base.

4.4. Development of education and science:

  * continuation of the line of further improving the system of continuous education, increasing access to quality education, training of qualified personnel in accordance with the modern needs of the labor market;

  * implementing targeted measures to strengthen the material-technical base of educational institutions by construction, reconstruction and repair, equipping with modern teaching and laboratory equipment, computers, teaching aids;

  * expansion of the network of preschool educational institutions and radical improvement of the conditions in these facilities for a comprehensive intellectual, aesthetic and physical development of children, ensure affrodability, and a significant increase in enrollment in pre-school education, raising the level of qualification of teachers and specialists;

  * radical improvement of the quality of general secondary education, in-depth study of foreign languages, computer science, and other important and popular disciplines, including mathematics, physics, chemistry, biology;

  * construction of new, reconstruction of the existing of children's sports facilities and children's music and art schools with a view to the involvement of children in mass sports, introducing them to the world of music and art;

  * improvement in the training and employment of students of professional colleges on specialties that meet the requirements of the market economy and the needs of employers;

  * improving the quality and effectiveness of higher education institutions through introduction of international standards of training and assessment of the quality of teaching, gradual increase in admission quota in higher educational institutions;

  * stimulating research and innovation, creation of effective mechanisms for the implementation of scientific and innovative achievements into practice, creation of scientific and experimental specialized laboratories, high-tech centers, industrial parks at universities and research institutes.

4.5. Improving the state youth policy:

  * upbringing of physically healthy, spiritually and intellectually developed, independently thinking youth, dedicated to homeland with solid views of life, improving their social activity in democratic reforms and development of civil society;

  * employment and engaging to private entrepreneurship of graduates of secondary specialized, vocational and higher educational institutions;

  * support and realization of creative and intellectual potential of the younger generation, promoting a healthy lifestyle among children and youth, their involvement in healthy lifestyle and sports;

  * social protection of the youth, creating decent housing, and social conditions for young families;

  * arrangement of effective work of public and administrative authorities, educational institutions, youth and other organizations in implementation of state youth policy.

V. PRIORITY AREAS IN THE FIELD OF SECURITY, INTER-ETHNIC HARMONY AND RELIGIOUS TOLERANCE, AS WELL AS THE IMPLEMENTATION OF BALANCED, MUTUALLY BENEFICIAL AND CONSTRUCTIVE FOREIGN POLICY

5.1. Priority areas in the field of security, religious tolerance and inter-ethnic harmony:

  * protection of the constitutional order, sovereignty and territorial integrity of the Republic of Uzbekistan;

  * improving the system of information security and protection of information, timely and adequate countering of threats in the information sphere;

  * strengthening civil, inter-ethnic, inter-religious peace and harmony;

  * strengthening the state's defense capacity, increasing the combat capability and military efficiency of the Armed Forces of the Republic of Uzbekistan;

  * prevention of environmental problems, causing damage to the environment, health and gene pool of the population;

  * improving the system of prevention and liquidation of emergency situations.

5.2. Priority areas in the implementation of balanced, mutually beneficial and constructive foreign policy:

  * strengthening the independence and sovereignty of the state, further strengthening the place and role of the country as a full subject of international relations, joining the ranks of developed democratic states, creation of a security, stability and good neighborliness belt around Uzbekistan;

  * strengthening the international image of the Republic of Uzbekistan, making available to the international community of the objective information on the ongoing reforms in the country;

  * improvement of the legal framework of foreign policy and foreign economic activity of the Republic of Uzbekistan, as well as the legal basis for international cooperation;

  * resolving issues of delimitation and demarcation of the state border of the Republic of Uzbekistan.

##

## UZBEKISTAN ESTABLISHES DEVELOPMENT STRATEGY CENTER

Several public and state organizations have initiated the establishment of the "Development strategy" center, intended to coordinate the implementation of the Strategy on five priority directions of development of the Republic of Uzbekistan in 2017-2021, as well as the State program "Year of dialogue with people and human interests". The establishment of the Centre was approved by the presidential decree.

The Independent Institute for monitoring the formation of civil society, Institute for monitoring the current legislation under the President of the Republic of Uzbekistan, Chamber of Commerce, Chamber of lawyers of Uzbekistan, Academy of public administration under the President of the Republic of Uzbekistan, National Association of electronic mass media, National Association of nongovernmental nonprofit organizations of Uzbekistan act as the founders of newly established nongovernmental nonprofit "Development strategy" Center. .

The Centre aims to consolidate efforts for effective organization of expert and public discussions, in-depth study and implementation of measures stipulated by the Strategy, as well as the active involvement of representatives of civil society institutions, experts and scientists in the processes of democratization and modernization of the country.

Its tasks include information and analytical support activities under the Strategy, studying the best foreign experience, etc.

The center will also put forward sound proposals for effective implementation of the Action Strategy, including the preparation of drafts and other acts, stipulated by the State program and establish cooperation with international organizations, scientific-research, informational-analytical and educational institutions.

The funding sources of the Center are funds of technical support, grants from international and domestic organizations, NGOs, funds of ministries and agencies to conduct studies and analyses, and others.

QUESTIONS TO REPEAT:

  1. What does mean "strategy"?

  2. When accepted the order "Strategy of action for the development of Uzbekistan"?

  3. How many important directions in Strategy of action for the development of Uzbekistan?

  4. Discuss reforms according Strategy of action for the development of Uzbekistan?

  5. Clarify 5 priority directions of strategy and make examples?

8- THEME: INFORMATION SPACE IN THE ERA OF GLOBALIZATION AND

IDEOLOGICAL STRUGGLES (2 hours)

Plan:

1. Globalization. The essence of the concepts of globalization, information space, information society.

2. Ideological threats and their directions.

3. Spiritual and moral factors of moral and ideological immunity in young people.

Key words: globalization, information space, information society, information attack, mass media, internet, e-government, fundamentalism, "mass culture", extremism, terrorism, human trafficking, ideological immunity.

The term globalization became popular in social science in the 1990s. It derives from the word globalize, which refers to the emergence of an international network of economic systems.[12] The term 'globalization' had been used in its economic sense at least as early as 1981, and in other senses since at least as early as 1944.[13] Theodore Levitt is credited with popularizing the term and bringing it into the mainstream business audience in the later half of the 1980s. Since its inception, the concept of globalization has inspired competing definitions and interpretations. Its antecedents date back to the great movements of trade and empire across Asia and the Indian Ocean from the 15th century onward.[14][15] Due to the complexity of the concept, various research projects, articles, and discussions often stay focused on a single aspect of globalization.[16]

Sociologists Martin Albrow and Elizabeth King define globalization as "all those processes by which the people of the world are incorporated into a single world society."[2] In The Consequences of Modernity, Anthony Giddens writes: "Globalization can thus be defined as the intensification of worldwide social relations which link distant localities in such a way that local happenings are shaped by events occurring many miles away and vice versa." In 1992, Roland Robertson, professor of sociology at the University of Aberdeen and an early writer in the field, described globalization as "the compression of the world and the intensification of the consciousness of the world as a whole."

### History of Globalization

Globalization is not new. For thousands of years people have been **trading** goods and travelling across great **distances**. During the Middle Ages, **merchants** travelled along the Silk Road, which **connected** Europe and China.

The modern **age** of globalization started with the Industrial Revolution at the end of the 18th century. New machines were able to produce cheaper **goods**. Trains and **steam-powered** boats transported products **farther** and faster.

Since 1980, globalization has been moving at a faster **pace**. Today it is easier for companies to work in other countries. The Internet gives them the chance of **reaching** more **customers** around the world. **Teleworkers** work for firms that may be far away.

Globalization or globalisation is the process of interaction and integration among people, companies, and governments worldwide. As a complex and multifaceted phenomenon, globalization is considered by some as a form of capitalist expansion which entails the integration of local and national economies into a global, unregulated market economy.[1] Globalization has grown due to advances in transportation and communication technology. With the increased global interactions comes the growth of international trade, ideas, and culture. Globalization is primarily an economic process of interaction and integration that's associated with social and cultural aspects. However, conflicts and diplomacy are also large parts of the history of globalization, and modern globalization.

Economically, globalization involves goods, services, the economic resources of capital, technology, and data. Also, the expansions of global markets liberalize the economic activities of the exchange of goods and funds. Removal of cross-border trade barriers has made formation of global markets more feasible. The steam locomotive, steamship, jet engine, and container ships are some of the advances in the means of transport while the rise of the telegraph and its modern offspring, the Internet and mobile phones show development in telecommunications infrastructure. All of these improvements have been major factors in globalization and have generated further interdependence of economic and cultural activities around the globe.

Though many scholars place the origins of globalization in modern times, others trace its history long before the European Age of Discovery and voyages to the New World, some even to the third millennium BC. Large-scale globalization began in the 1820s. In the late 19th century and early 20th century, the connectivity of the world's economies and cultures grew very quickly. The term globalization is recent, only establishing its current meaning in the 1970s.[8]

In 2000, the International Monetary Fund (IMF) identified four basic aspects of globalization: trade and transactions, capital) and investment movements, migration and movement of people, and the dissemination of knowledge. Further, environmental challenges such as global warming, cross-boundary water, air pollution, and over-fishing of the ocean are linked with globalization. Globalizing processes affect and are affected by business and work organization, economics, socio-cultural resources, and the natural environment. Academic literature commonly subdivides globalization into three major areas: economic globalization, cultural globalization, and political globalization.

**Types of globalization: economic, political,** cultural

**Economic globalization**

Since the end of World War II, the result of global economic organizations are seen most readily in those industries, such as the auto and online retailing, that require vast supply chains. For example, Ford works with about 1,200 suppliersit identifies as "Tier 1" around the globe. Amazon uses tens of thousands of suppliers and employs more than 250,000 full-time workers in 175 distribution centers,including 65 outside North America.

Global and regional trade agreements serve as prime movers for economic globalizations. Among the most impactful global agreement is the General Agreement on Tariffs and Trade (GATT), from which the World Trade Organization sprung. Significant regional trade agreements include the North American Free Trade Agreement (NAFTA), the Central American-Dominican Republic Free Trade Agreement (CAFTA-DR), the Asia-Pacific Economic Cooperation (APEC) and the 27-country European Union, which had its origins in a customs union known as the six-country European Economic Community (EC) in 1958.

**Political globalization**

The 20thcentury saw a great rise in governmental and non-governmental organizations that transcend national political systems that look inward. These organizations include, of course, the United Nations, international tribunals and the lobbying arms of the private sector. Beyond the UN, examples include the International Monetary Fund, the World Bank, the Asian Development Bank and the African Union.

International tribunals also came into power in the 20thcentury, reflecting increased globalization. They include the International Court of Justice, the principal judicial organ of the UN, and the International Criminal Court (ICC), an independent judicial body with jurisdiction over persons charged with genocide, crimes against humanity and war crimes.

**Cultural globalization**

The rapid development of information technology has put much of the world -- particularly fully industrialized counties -- in a state of near-constant contact. Notable exceptions include the authoritarian regimes North Korea and China, which have limited their residents' access to the internet. Advocates of cultural globalization point to improved acknowledgement of human rights on a global scale and shared understanding of our impact on the environment. Critics decry the decimation of unique cultural identity and language in the age of social media.

**Future of globalization**

Technology advances, particularly blockchain, mobile communication and banking are fueling economic globalization. Nonetheless, note the rapid pace of globalization in the early 21st century could be slowed or even reversed by potentially rising levels of protectionism happening in a number of countries. For example, in 2017 the United States withdrew from the Trans-Pacific Partnership (TPP), which was the centerpiece of the Obama Administration. The TPP was set to become the largest free trade deal, covering 40 percent of the global economy. Aside from nationalism, global trade is under increasing threat from climate change, decaying infrastructure, cyberattacks, and human rights abuses, all requiring responses from both corporations and governments, according to the Council on Foreign Relations.

### List of the Advantages of Globalization

**1. Globalization allows us to pool all our resources together.**

One of the best examples of globalization within our lifetime is the construction of the International Space Station. The cost to construct the ISS was $150 billion. Compared to the Mir station at $4.2 billion, the price tag is astronomical. When the first component for the ISS was launched in 1998, five different programs came together to join in ownership, cost, and operations. The United States, Russia, Canada, Europe, and Japan are all involved in the financing and continued operations of the program.

When nations work together to fund common goals, then more money becomes useful for needs other than national defense. Imagine what we could do if the $1 trillion spent annually on warfare and defense could be used for the global greater good?

**2. Globalization would also reduce labor exploitation issues.**

When borders become less restrictive around the world, people tend to move to locations where their best opportunities exist. Under the current structure of our planet, impoverished nations with a lower standard of living offer wages that the developed world would find abysmal. Someone in Bangladesh making clothes for 10 hours per day earns less in a month than some workers in the U.S. earn before lunch.

By focusing on globalization, we could reduce child labor issues. Human trafficking concerns would be limited because of more border freedom. People could live, work, or go where they please with fewer restrictions, making it easier to chase their dreams.

**3. Globalization reduces the prospects of tyranny.**

As the world moved slowly toward globalization in the 20th century, the nations realized that having a concentrated power with one administration reduced the likelihood of tyranny in pockets around the globe. Although there have still be issues with government oppression, including the chemical attacks on populace centers in Syria, the number of incidents is slowly declining.

When we're able to move toward a global-centric society instead of a nation-centric one, these issues will continue to decline over time.

**4. Globalization improves communication access.**

The Trump Administration announced new travel restrictions in September 2017 to focus on 8 countries: North Korea, Chad, Libya, Iran, Syria, Somalia, Yemen, and Venezuela. "Making America Safe is my number one priority," President Trump tweeted when announcing this decision. "We will not admit those into our country we cannot safely vet."

Under a globalization perspective, people would have their risks associated by a central perspective instead. It would be like the United Nations vetting immigrants instead of the individual country. By reducing border restrictions, we improve communication access because we're no longer restricting the movements and actions of people on a per-nation basis.

**5. Globalization would remove tax havens for wealthy individuals and businesses.**  
Tax havens are defined as either a country or independent area where taxation levies are at low rates. They offer foreign businesses and individuals an opportunity to keep their profits in local institutions with little or no liability. These havens share little, if any, information about these finances with other tax authorities.

Globalization reduces this issue because it eliminates the administrative structures in place which allow the wealthy to hide their funds from being taxed. That would mean these businesses and people would be treated as an average citizen is today. Greater transparency here would lead to better funding of social programs, which could reduce poverty and food insecurity over time.

**6. Globalization would help the developing world progress faster.**

Most of the world today is not developed. Outside of about 40 countries which have gone through their own version of the Industrial Revolution, the rest of the population still struggles as a primarily agricultural society. By reducing border restrictions, creating common payment formats, and opening product access by reducing export barriers, more people could improve their way of life. Higher incomes often lead to lower maternal and infant mortality rates too, which means we'd be saving lives with this effort.

**7. Globalization would reduce currency manipulation problems.**

There are three primary currencies traded in the world today: the Dollar, the Euro, and the Pound Sterling. When a nation offers access to a weaker currency, those with stronger currencies buy and sell more often with them. It offers better value than spending at home. Globalization would reduce the efforts made to build weakness or strength into these currencies to influence local markets. We'd be working toward a society where economic growth occurs on a global scale instead of in only local economies.

**8. Globalization encourages free trade.**

Borders create restrictions to the free flow of goods and services. One example of this issue is a duty and taxes paid on imported goods originating in the U.S. when purchased in Canada. These taxes apply on luxury items and other items of high value. The HST in Canada may be collected at a rate of 13%. Canadians use shipping service receptacles at locations like Point Roberts, WA to get around this tax simply because the laws haven't globalized like our access to goods.

There are currently over 1,500 different restrictions in place with the global import/export market right now.

**9. Globalization could create more employment opportunities.**

With fewer barriers to the import/export market, the cost of producing goods or offering services would decline without affecting the profit margins of companies. Consumers would benefit from the lower prices, consume more, and create additional job opportunities around the world. By creating an environment where free trade encouragement readily exists, more innovation, creativity, and engagement would occur at every level of society.

###

### List of the Disadvantages of Globalization

**1. Globalization may encourage more offshoring instead of less.**

With fewer restrictions in place at the national level, some businesses may use offshoring to their advantage. Even if they kept jobs local, the threat of sending jobs to a different, cheaper region overseas could be used to justify lower wages at home. The end result of an effort to remove borders would be an increase in wages in the developing world, but a decrease in developed countries. Many households could see their standard of living go down if consumable price decreases don't occur simultaneously.

**2. Globalization benefits the wealthy more than the poor.**

Value-added taxes above 25% exist in some nations. Tariffs above 70% exist for some products. Unless borders are completely removed, the advantages of globalization are challenging to achieve. The people who have the power to dictate policy would reap the most significant rewards. Those with money to invest would see their bank accounts continue to rise. At the same time, households living paycheck-to-paycheck would struggle to access what they require, suppressing their ability to pursue a better job.

**3. Globalization would encourage disease transfer.**

The outcome of the Columbian Exchange was profound at the time. Over 90% of some population centers died because of their exposure to smallpox, chickenpox, and other diseases that the Europeans were somewhat immune to at the time. The Europeans brought back syphilis and other diseases as well. If global travel restricts eased, then issues with malaria and tropical disease could spread to portions of the world where exposures are minimal. Tuberculosis, certain influenza strains, and other communicable disease could produce outbreaks at epidemic levels.

**4. Globalization could reduce social safety net programs.**

Most nations today offer those in extreme poverty access to safety net programs for basic supplies. Even in the United States, programs like WIC and SNAP offer food and care access to those who cannot afford it on their own for whatever reason. When we reduce or eliminate borders, there would be a likely shift in social programs to benefit those earning less than $2 per day while ignoring the needs of those at home. Households living in poverty in the U.S. or United Kingdom fit into a different definition when compared to global poverty.

**5. Globalization would create a new system of politics.**

We've already received a sneak peek of what a global society would be like from a political perspective. The individuals and organizations who spend the most to lobby politicians would receive the best chance of having their needs met first. We've seen billions spent in U.S. elections lately to influence legislation and policy to become favorable toward specific outcomes. This issue would translate to a global economy, where only the richest and most influential would influence laws which would impact everyone.

**6. Globalization would not prevent resource consumption.**

The goal of globalization is to equalize patterns of consumption for populations around the world. Even though there would be movement toward doing so, there is no getting around the fact that the wealthiest nations will still consume the most resources. The 20 richest countries in the world today consume almost 90% of the planet's resources each year. The United States constitutes 5% of the global population right now, but it consumes 24% of the world's energy as a country.

When you look at the per capita consumption rates of energy globally, one American consumes as much energy as 31 people in India. If you go to a developing nation, it takes 370 Ethiopians to use the same amount of energy that a single U.S. citizen uses to meet their needs.

**7. Globalization would make it easier for people to cheat.**

The statistics of consumption (especially food) show us already that those who are in power take the majority of resources away from the general population. Americans eat almost 200 billion more calories per day as a nation than they require, which means 80 million people are hungry needlessly because of these consumption habits. About 200,000 tons of edible food is disposed of daily in the United States. By the age of 75, the average person in the U.S. creates 52 tons of garbage.

Globalization would likely centralize distribution of necessary resources. With only a few controlling access to the many, the chance to negatively impact populations on a large scale become greater when borders are reduced.

**8. Globalization doesn't fix a lack of skills.**

The future of employment involves programming, robotics, and artificial intelligence. Workers who adapt to automation with their skillset are the most likely to find employment in the coming generations. Jobs which require repetitive functions will be the first to go away, which are the employment opportunities often found in the developing world. With no meaningful skills to a globalized economy, there could be a higher unemployment rate if border restrictions reduce because only those in the developed world would be trained for the new economy.

Unless new vocational development opportunities implement with the globalization structures, the boundaries between the developed and developing world will likely continue to exist.

**9. Globalization changes how humans would identify themselves.**

Humans are global citizens in some ways already. We all share the same planet, after all, so we are united with that common ground. If we lose borders, however, we also lose a piece of our culture, ethnicity, or family heritage. People identify themselves based on their history, so being Irish in a global world would have less impact than it does today. We already seen how this works when Texas came into the U.S. after being an independent nation. Some Texans label themselves as such first, but many see themselves as an American before being a Texan.

**10. Globalization would negatively impact the environment.**

We've already seen what free trade does to the environment. Greenhouse gas emissions rose in 2018 despite efforts to curtail them. Micro-plastics invaded our oceans, creating negative impacts on marine life. The waters of our planet are slowly acidifying, creating economic and health impacts every day. Over 200,000 Americans die each year because of pollution exposure. If caps are taken off of what is not permitted through globalization, then this issue will continue growing worse.

The advantages and disadvantages of globalization show us that a world free to move and communicate offers numerous opportunities to pursue. It also shows us a planet where fewer opportunities may exist for workers and families who are employed in low-skill positions. We have many challenges to face in the coming years as the world continues to become a smaller place. That's why we must continually look at these issues to ensure everyone has a fair chance to find success.

QUESTIONS TO REPEAT:

1. Describe the concept of globalization?

2. Analyze the ideological threats and their directions?

3. What are advantages and disadvantages of globalization?

4. What is ideological immunity?

5. Explain the meaning of fundamentalism?

6. Discuss the influence of "mass culture" in our national culture?

7. Clarify the content of laws against terrorism and extremism?

9- THEME: INNOVATIVE TECHNOLOGIES OF NATIONAL IDEA PROPAGANDA (2 hours)

Plan:

1. The concept of innovative technologies in the promotion of national ideas.

2. Institutional basis for the implementation of the national idea.

3. Prospects for the development of public services in improving the efficiency of national ideas.

Key words: innovation, technology, cultural centers, literature and art, religion, physical training and sport, traditions and customs, ceremony and holidays, family, mahalla, worker community, political parties, non government organizations and Mass media.

About Portal

The Single interactive state services portal (Single Portal) is a single point of access to online public services provided by state agencies, including a fee.

Provision of online public services through the Single portal is carried out for the applicants that have passed the registration and authorization according to the Regulation on the Single interactive state services portal of the Republic of Uzbekistan, approved by the Cabinet of Ministers № 378 from December 30 2012 "On measures for further improvement of the Governmental portal of the Republic of Uzbekistan on the Internet considering the provision of online public services".

**Aims and objectives of the Single portal:**

The Single portal is created to provide users' access to online public services, including a fee.

The main objectives of the Single portal are:

  * enabling users to file appeals directly to government agencies;

  * Integration ofthe users with other projects in the field of information and communication technologies;

  * improving the efficiency of user interaction with public authorities;

  * reduction and elimination of bureaucratic obstacles and barriers for users when applying to public authorities;

  * assist in the further development of "e-government" and the introduction of modern information technologies to public administration.

The Single portal is designed to develop the conditions and to empower the user to obtain online public services by using modern information technology.

**The use of online public services through a single portal**

The single portal provides the user with online public services and two way, and transactional services provided by public authorities. The consolidated register of online public services (hereinafter - Consolidated register) approved by the State Commission for coordinating the implementation of the Complex Program of the National Information and Communication System of the Republic of Uzbekistan for 2013-2020 years.  
Online public services included in the Consolidated registry, must necessarily be provided through the Single portal.

**The Single portal's support**

Informational and technical support of the Single portal is provided by the UZINFOCOM Computerization and IT Developing Center, Ministry for Development of Information Technologies and Communications of the Republic of Uzbekistan.

**Regulatory framework**

Law of the Republic of Uzbekistan "On electronic government"

Resolution of the Cabinet of Ministers № 378 of December 30, 2012 "On measures for further improvement of the Governmental Portal of the Republic of Uzbekistan on the Internet , taking into account the provision of online public services"

Resolution of the Cabinet of Ministers № 259 of 17 December 2007 "On Measures for Further Development of the Government of the Republic of Uzbekistan portal on the Internet"

Resolution of the Cabinet of Ministers № 181 of August 23, 2007 "On measures to further improve the interaction of public and economic governance, the Local Authorities with legal entities and individuals using information and communication technologies"

New version of the Single Portal for Interactive Public Services

The new version of the Single Portal for Interactive Public Services has been launched and is running in test mode under the link my2.gov.uz. The new version of the Single portal is developed taking into account implementation of the full electronic public services grouped in offices – the citizen and the businessman, an opportunity online payment of electronic public services is created. The advanced version of the Single portal has considerably convenient design in use and the interface now and also safety and confidentiality of these users is increased. After one-time authorization through the Single system of identification (One ID – id.gov.uz) which is integrated with the database of individual and legal entities. On the portal users have an opportunity to receive services which are provided by system is personalized for each type of the user.

To date, having entered the citizen's office, on-line you can get information about the existence of debts for taxes and public services, fines for traffic regulations, personal pension and insurance charges, etc. In addition, citizens can apply for various government services. Based on the results of the service, the Single Portal forms an electronic document (certificate, certificate, extract, etc.) stored in the repository of electronic documents, so you do not have to visit various departments to obtain a paper version of the document. The ability to receive electronic documents without leaving home will allow you to save time and money.

In the office of the entrepreneur there is an opportunity to view and pay taxes, obtain information on inspections, control the timing of the licenses received, with the possibility of their extension. Entrepreneurs have the opportunity to submit electronic applications for the receipt of public services in the sections of customs, licensing, taxation, housing and communal services and others.

On December 12, 2017, President of the Republic of Uzbekistan Sh. Mirziyoyev signed the Decree "On Measures for the core reformation of the national system of providing public services to the population".

The Decree was adopted with a view to implement the Strategy of Action on the five priority areas of the development of the Republic of Uzbekistan in 2017-2021 and the Concept of Administrative Reform in the Republic of Uzbekistan, as well as ensuring the transition of the national system of rendering public services to the population to a qualitatively new level.

The decree defines a set of organizational and legal measures to dramatically improve the quality, efficiency, transparency and accessibility of public services, the basis of which is the unconditional implementation of the noble idea "Not the people should serve state bodies, and state bodies should serve the people."

In particular, a separate state agency was created - the State Services Agency with territorial units, which is responsible for implementing state policy in this area. This will ensure the complexity and consistency of ongoing reforms, increase the responsibility of authorized bodies and organizations for the quality provision of public services. Thus, the formation of a clear organizational and institutional basis for the management of the sphere of rendering public services to the population is ensured.

Now the principle of "one window" will act when servicing not only business entities, but also directly citizens. The provision of contactless interaction with civil servants will allow to receive state services promptly without corruption risk for the population, significantly facilitate the everyday life of citizens, eliminate cases of bureaucracy and red tape.

According to the Decree, the sphere of rendering public services will be under the direct coordination of the People's Reception Centers of the President of the Republic of Uzbekistan.

In turn, at the district (city) level, the People's Reception and the Public Service Centers will function as a single whole.

In addition to efficient organization of the activity of the Public Service Centers, the key to success in this area is the introduction of effective mechanisms for inter-agency cooperation in the exchange of information, primarily electronic.

In this regard, the Decree provides for the establishment of a single register of public services, the development of unified administrative regulations for each type of public services, the introduction of information systems, resources, databases and software products, as well as hardware and software complexes in the Agency, its territorial offices and Centers public services. This will allow introducing an important principle in the sphere of rendering public services "Moving documents, not citizens".

Active introduction of the Internet and mobile technologies will provide in the long term realization of the idea, according to which service recipients visit government bodies only when necessary, and by default - services are remotely electronically.

The Decree also pays special attention to strengthening the material and technical base of the Public Service Centers. Thus, taking into account the consistent substantial increase in the number of services provided, especially for citizens, there is a need for a complete renovation of the buildings and facilities in which service providers are serviced.

In this regard, the responsible departments are tasked with developing a new look for the Public Service Centers, and local authorities will ensure the gradual renovation of buildings, taking into account the requirements of the Decree.

A set of measures has been approved that provides for important mechanisms for accelerated qualitative improvement in the provision of public services, including health care, licensing, taxation, customs and other spheres, as well as the development of mobile applications for public services, remote field services, the organization of an effective system feedback from the population through hotlines, Internet bots on official websites, social networks.

Also approved is a list of 58 types of public services, which will be provided on the principle of "one window" in the Public Service Centers as they are implemented during 2018-2020.

President of Uzbekistan Shavkat Mirziyoyev signed a decree "On measures to reform the national system of providing public services to the population".

The document defines a set of organizational and legal measures to dramatically improve the quality, efficiency, transparency and accessibility of public services, the basis of which is the unconditional implementation of the noble idea that the people should not serve state bodies, but state bodies should serve the people.

In accordance with the decree, the Agency for Public Services with territorial subdivisions is created in Uzbekistan. The agency will implement state policy in this area.

The agency is created on the basis of the Department for Coordination and Development of the provision of public services of the Ministry of Justice of the Republic of Uzbekistan and its territorial departments, as well as the Single Centers for provision of public services to business entities on the principle of "one stop shop".

Uzbek leader reorganized the Single Centers for the provision of public services to business entities on the principle of "one stop shop" into the Public Service Centers, which will provide one-stop services to both legal entities and individuals.

The provision of contactless interaction with civil servants will allow to receive public services promptly without corruption risk for the population, significantly facilitate the everyday life of citizens, eliminate cases of bureaucracy and red tape.

The decree emphasized that the Public Service Centers will function under the People's Reception Centers of the President of the Republic of Uzbekistan in the regions (cities).

The centers will provide public services to individuals and legal entities on the principle of "one stop shop", including those traveling to remote areas.

Coordination of the Agency's activities will be carried out by the Service for Protection of Citizens' Rights, control and coordination of work with appeals of individuals and legal entities of the Office of the President of the Republic of Uzbekistan, the decree said.

The decree ordered to create a single register of public services, development of unified administrative regulations for each type of public services, introduction of information systems, resources, databases and software products, as well as hardware and software complexes in the Agency, its territorial offices and public service centers. This will allow introducing an important principle in the sphere of rendering public services "Moving documents, not citizens". It is planned to introduce internet and mobile technologies in providing services.

The centers will provide 58 types of public services on the principle "one stop shop", which will be implemented in 2018-2020.

These include such popular services as connection of households to water supply, sewerage, heat supply and other engineering and communication networks, permission for individual housing construction, registration, discharge and registration at the place of residence, receipt of various archival certificates, patents, certificates and duplicates of official documents.

Public Services Agency under the Ministry of Justice with its 201 Public Service Centres was established with the initiative of the President of Republic of Uzbekistan on 12th of December 2017. Main objective of its establishment was maximum simplification of the process of getting government provided services, eliminating excess paperwork, long queues, as well as corruption. The Agency was created on the base of People`s reception office of the President which had deserved public trust and showed high efficiency of its operations among citizens.

Statistical indicators show the efficiency of the creation of Public Service Centres. For comparison, if there were only 120 thousand services provided through previous single service centres during 2017, since the establishment of the Agency this index reached 20 million and the number of available services increased to 120. The figure is continuing to increase and gradual implementation of more demanded services has been ongoing.

A number of meetings are being organized by the Agency in order to rise interest and trust in Public Service Centres among the population, for young people who plan to start business, for businessmen and for residents of far rural regions. Along with this, large scale explanatory work is being conducted to introduce people the ways of getting public services online.

So far, a lot has been done in order to improve the sphere of public services.

For example,

-amount of documents required for receiving public services shrank from 112 to 52;

-duration of providing public services decreased twice – from 280 days to 126;

\- in order to avoid excess paperwork, decrease the waste of time and expenditure of the population 53 branches of Public Service Centres have started their operations in remote areas of the country.

At the moment, in each Public Service Centre there is an administrator's corner where citizens can get necessary information and directors of Public Service Center welcome every citizen personally.

Moreover, effective system of working with appeals and proposals has been introduced. For convenience of citizens there is also a feedback system in Telegram, in official Facebook page, and helpline (1148).

Today, throughout the whole country has been launched construction of new comfortable Public Service Centres. About 60 of such buildings have already started their operations.

New buildings of Public Service Centres are designed in a branded style and include additional elements of high convenience. Furthermore, there are equipped with infokiosk with which it is possible to receive public services online, a number of signposts placed throughout the centre, service quality evaluation system, electronic queue, and improved waiting areas.

Moreover, there are rooms for moms and babies, medical point, cashier point for making payments, monitors demonstrating process of getting service, queue order, special corners for self-services, library, café, and access to free Wi-Fi.

For disabled people there are special facilities designed. Overall, there is an individual approach for each citizen.

Providing sustainable growth of national economy, attracting foreign direct investment into regions, involving population in entrepreneurial activities are among the key objectives of Republic of Uzbekistan.

Significantly, the first step into the business starts from Public Service Centres – where the entity is registered. Public Services Agency is the single government body eligible to register a business. Therefore, Public Services Agency which operates under the Ministry of Justice, is committed to increase position of the country especially for this international ratings indicator.

Today, thanks to the availability of a special automated system, it is possible to register a business in Public Service Centres in just 15-20 minutes as well as open a bank account in both national and foreign currencies. In addition, this procedure can be performed remotely, in the online mode. And in order to stimulate and encourage citizens to use electronic public services, various benefits and discounts are introduced when paying state duties and fees.

Thanks to the launch of an open platform for all entrepreneurs, investors and other business entities are able to get the necessary information about a future business partner online. Information is available on the name of the company, the date of registration, the size of the authorized capital, as well as the founders.

The verification of a business partner will help to verify its integrity and professionalism, thereby allowing entrepreneurs to avoid the facts of fraud and cooperation, which can cause losses.

Success was not long in coming, for the first time in the history of modern Uzbekistan, according to the results of the World Bank's report "Doing-business-2020" in the indicator of "Starting business", Uzbekistan took 8th position from 190 countries and entered the top ten.

Also, for the convenience of citizens, from June 1, 2019, individuals and legal entities are entitled to receive the majority of public services at Public Service Centres on an extraterritorial basis, regardless of the place of permanent (temporary) residence of citizens and the mailing address (location) of legal entities.

The Public Services Agency is interested in 100% citizen access to efficient and high-quality public services. That's why, one of the most significant works of the Agency today is the joint project with the Ministry of Justice of the Republic of Uzbekistan, the European Union and the United Nations Development Program in Uzbekistan on "Improving the provision of public services and improving the level of governance in rural areas of Uzbekistan", which provides:

\- improving the quality of public services, as an important step on the part of the government of Uzbekistan to improve the quality of life of vulnerable segments of the population in rural areas - primarily women, youth and children, the elderly and people with disabilities.

Since it is precisely these groups that most acutely feel the consequences of the digital divide;

\- ensuring transparency and openness in the system of public services. This will be achieved by introducing and studying best practices in accessing all categories of citizens to information, monitoring the quality of public services in real time;

\- automation of processes by eliminating the human factor in various procedures in the provision of public services;

\- anti-corruption measures.

Also, as part of the project, in the most remote and inaccessible Public Service Centres in 5 regions of the Republic - Tashkent, Jizzakh, Syrdarya, Kashkadarya and Surkhandarya regions, high standards of public services that meet international requirements will be tested. In the near future, this experience will be applied to all Centres.

In addition, to ensure quick access to public services for all citizens, regardless of their place of residence, the project plans to open branches of Public Services Centres on the basis of public-private partnership principles.

QUESTIONS TO REPEAT:

  1. State what the essence of innovative technologies in the promotion of national ideas?

  2. What is disinformation?

  3. Analyze the information attacks?

  4. Clarify essence role of mass media in our life?

  5. What is the cyber attack?

  6. What is the nomophobia?

  7. Explain the meaning of phubbing?

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