6 qavat kitob

Дагестанские Голосовые Сообщения

Jahongir Muhammad: OLTINCHI QAVAT (Qissa

(Prezident tansoqchisining kundaligi) 1. Taychi Ismim Taymur. Aslida Temur deb ot qo’yishgan. Hujjatimni yozgan odam “Taymur” deb yozgan. Nega bunday qilgan bilmayman. Ammo o’zimga yoqadi. Temur degan ot tiqilib yotibdi, Taymur esa bitta. U ham menda. Faqat Prezident “Taychi” deydi. Bu menga yoqmaydi. Xuddi kamsitganga o’xshaydi. Ammo buni unga qanday aytaman? Haqqim yo’q. Faqat jim turishim kerak, hatto meni ursa ham. Uning savollariga ham javob bermasligim kerak. Uning soyasiman-da. Soya gapirmaydi. Qoida shunaqa. Qoidani uning o’zi buzdi. “Soya”ni gapirtira boshlatdi. Shunda ham oz gapirishga harakat qilaman. Gaplar ko’nglimdan toshib ketmasligi uchun kundaligimga yozib qo’yaman. Aslida bu ham qat’iyan mumkin emas. Bilib qolishsa sudsiz-tergovsiz yo’qolaman. Shart shunaqa va o’zim ham bunga rozi bo’lib hujjat imzolaganman. Kundaligimni prezidentga hujum bo’lsa ishlatishim kerak bo’lgan qalqonning ichida saqlayman. Doim o’zim bilan. Prezident menga juda ishongani uchun birov tekshirib ham ko’rmaydi. Munosabati sovub qolgudek bo’lsa, nima qilishni bilaman, rejasini tuzib qo’yganman. Biz yashagan joyni “Svetlana” deyishardi. “Dom”ning ostida shu nomdagi magazin bor edi. Biz beshinchi qavatda turardik. Oilada bitta bolaman. Oyim va adam maktabda ishlardilar. Oyim urus adabiyotidan dars berardilar. Adam fizkulturadan. Ular boshqa maktabda ishlardilar, men boshqa maktabda o’qirdim. Uyga kelishim bilan eshikni ichkaridan bekitib, balkonga chiqardim. Balkonimizdan tramvay yo’li ko’rinib turadi. Bekatda doim odam gavjum. Odamlarni tomosha qilishning o’zgacha gashti bor. Bittasi “stolba”day qotib turadi. Bittasi tramvay yo’liga qayta-qayta chiqib hali u tomonga, hali bu tomonga qaraydi. Boshqasi u yoqdan bu yoqqa yurib turadi. Bir kuni kinoteatr tomondan besh-oltita bola bekatga kelib baqir-chaqir qila boshlashdi. “Stolba” bo’lib turgan bir kishi bilan aytishib qolishdi. Keyin uni turtib-surtib tramvay yo’liga chiqarishdi. Qolgani bir soniyada yuz berdi. Haligi kishi sakrab havoda uchgandek, raqs tushgandek karate qila boshladi. Bir sekundda hammasini tramvay yo’liga tizib qo’ydi. Keyin qayoqqadir g’oyib bo’ldi. Har kuni qarayman, lekin uni ko’rmayman. Ko’rsam ham baribir tanimayman. Ammo unga o’xshagim keldi. Adamga:-Karatega o’qimoqchiman,-desam.-Aqling endi kirdimi?-dedilar. Bu deganlari bejiz emas. Meni bolalikdan karate klasiga berganlar. Ikkita qora kamarim ham bor. Lekin maktabda adabiyotga qiziqib qoldim. Adam “karatega borasan” desalar, oyim “bormasin” deydilar. Ular har kuni janjal qilardilar. Men

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“One of the most striking examples of a national pedagogy in the Russian Empire had been the educational reform of the Muslim schools. The origin and development of Jadidism, as a reformist movement, is associated with the introduction of a New Method of training in elementary schools, the so-called usul-i jadid. It began with Ismail Gasprinskii’s initial launching of the first New Method School in 1884. This book describes and analyses the introduction of Gasprinskii’s New Method of schooling in Turkestan and the role he played in its implementation throughout the region. The beginnings of the New Method schools in Turkestan at the end of the 19th century had been primarily concerned with the advancement of the national intelligentsia and the activities of the Tatar intelligentsia and with the teachers who had come from inner Russia. Gasprinskii made exemplary the work of the Jadid reformists of Tashkent and Samarkand in the establishment of the New Method schools, in particular, by paving the auspicious way for its expansion, and further, by having assembled and published the school literature in the local languages. Gasprinskii carried countless negotiations with high-ranking officials of the Bukharan Administration on the issue of the New Method of schooling. None were constructive. Yet, he was at least gratified by his influence among the young Bukharan Jadids. They supported his cause and paved the way for reforms in schooling and inltellectual life. In the Khanate of Khiva, in contrast with the rest of Turkestan and Bukhara, the New Method was actively supported by the government high-ranking officials promoted its development and implementation. New Method schools still did not spread well due to the lack of local teachers and of local language textbooks. The Muslim nation, had fallen into decay and had gotten trampled “under the feet” of civilized nations, through the lack of modern knowledge. It was Gasprinskii’s vision, that the modern State could only resurrect and “be revived from the ashes just as a phoenix” with the aid of modern trades. He subjected the Khans of Turkestan to criticism, and accused them of being responsible for “all the troubles” of Muslims in Turkestan. Gasprinskii tried to reveal the essence of the state structures at work in Turkestan in the 19th century, through his literary hero Mulla ‘Abbas, and through the plots of his utopian and fantastic works. The pervasive ignorance and general lack of knowledge – were the principal causes for the subjugation of these states to a political and economic dependence on Russia. Gasprinskii, became the main analyst (among the Russian Muslims), to map out the political and economic situation of Turkestan at the end of the 19th century. He had shown the principal causes of political and economic dependence of Turkestan on Russia, thereby perpetuating a movement amongst the Muslims of Turkestan, which would thence; pave the way to a legal reform of the situation. “

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