been caught in the traps. If a man had not girded himself with a belt of greediness, then he would not have exchanged the garment of respect for the carpet of the humiliation. The weight of greed lowers all advantages of a man".
May be that is why proverbs express the thought about a unique appraisal of the value of human personality and the life:
At the same time proverbs express a direct connection between the sense of the own dignity with patriotism and such qualities as an astuteness. It is widely known that people with a low sense of their own dignity have a seared sensitivity to pricks and infringements on him.
«Beti yo’q odam», «beti qattiq odam» – literally translated as – "a man without face", "a man with a stiff face", and factually mean " shameless", "insolent". In Uzbek life and in the language a man's face is identified with a conscience.
The great Navoiy has characterised the spiritual "parents" of dignity as following:
“Karam va muruvvat – ato va anodurlar, vafoyu hayo – ikki hamzod farzanddur… Har ko’ngulnikim, vafo maskan qilur, hayo ham qilur… Vafosizda hayo yo’q, hayosizda vafo yo’q… Umrkim, vafosizdur, andin umid ko’zin yorutsa bo’lmas… Komillar – ahli hayo va nokislar – behayo..”
(Alisher Navoi, “Mahbubul-qulub”, 1500)
“Generosity and magnanimity are father and mother, duty and conscience are their mutual children. In every heart where the debt is settled, the conscience lives, too ... A dishonest man has no conscience; a conscienceless one has no honor (sense of duty). The one, whose life has no sense of duty, will never light up the star of hope from him... The perfect ones are people with a conscience, and the vile ones are shameless ...”
(A.Navoi, "Beloved of hearts", 1500)
In the harmony of consumption and return each man is obtaining his own measure of his personality's dignity – within the family, community, society, nation, state.
From the times of zoroastrism there is a worship of the reverse inceptions: fire and water, ground and air. The land itself, the native land of the oldest proreligion, has brought up an intuitive understanding of the unity of reverse powers, laid in the nature and society. Maybe that is why the language of Uzbeks is reach in dual combinations of both synonym and antonym origins, multilaterally and broadly characterising the qualities of a discussed subject. Five centuries ago Navoiy has adopted "the great right to know a high truth of speeches and the dignity of the own language" in the face of Persian, while enumerating various examples of the ramified Uzbek synonymics and its unlimited possibilities (A.Navoi, "An opinion about two languages", 1499). The "dignity" may be also expressed in various twofold word-combinations: izzat-ikrom (honor-respect), obro'-nufuz (authority-prestige), fazl-kamolot (perfection), qadr-qimmat (value).
The height of return – is the creation of a new idea, new vision, new shape, thought, word, melody, image, which are raising the humankind on the new stage of perception the Nature and its divine – a human. Only the man, orientated on the return, may create New Information and feel incomparable pleasure, happiness of co-creation and cognition of the Everlasting Truths. A bourgeois-consumer is not familiar with these feelings of participation in the everlasting truths and in the pleasure of creative enthusiasm. Therefore the height of the personality's dignity is the dignity of maker and creator that glorify the property of their people and the humanity as a whole.
From this point of view a woman is a creator by nature; her highest dignity is children, foster children and pupils, not numerically, but in the qualitative measure – by the upbringing of perfect generation that will inherit the craft, skills and collected knowledge from its fathers, mothers, grandfathers and forebears, teachers and tutors – for an increase of the property of its clan, tribe and the nation. To create the possibilities of full-valued return of the own strengths, capacities, talents for the growing generation of the Republic means to give the youth the perspectives of an adoption of self-value and self-dignity, which will really and many-times intensify the spiritual and financial power of the Republic.
Only the sense of duty and conscience is forming the responsibility for the taken decisions.
Conscious, free and responsible activity is an inherited feature of a man, distinguishing him from the rest of the animal world.
Social progress is accompanied by the gradual widening of the frames of individual freedom and responsibility of the personality of every man.
Thus a DIGNITY OF A HUMAN is a Duty and Conscience, Freedom and Responsibility for the own decisions, conscious, free and responsible activity for the development and strengthening of the property – cultural, material, spiritual – of its own family, clan, nation, state, and in the global scale – the dignity of the whole humanity.
In the hearth of the national cultures' fight for the survival the nation is selecting the most viable models of interpersonal relations, of the family and society – for the sake of the future generations that are inheriting the nation's cultural and spiritual property, of the glory of the unique creation of the Nature and God – the Man and his immortal human DIGNITY.
Flora Pirnazarova
Tashkent, 2000
On the Fundamental Principles of Educational Programs and Gender Issues in Uzbekistan
The women’s experience and women’s vision of the problem of gender issues in families and society in Uzbekistan are so many-sided and diverse, that by simply copying and applying western conceptual mechanisms, worked out through 150 years of development of all phases of feminism and gender investigations, is not appropriate. We can argue with orthodox views using both rich cultural traditions and new modern approaches.
It is necessitates to oppose gender investigations, and common sense, and widespread conception of sex dichotomy in scientific community, their naturalness and mutual addictiveness. Negative reactions on feminism on daily basis are widely known. Gender investigations often perceived as a danger to principle values and norms, as sex dichotomy lays on the basis of lay-out of social community. Feminism often causes emotional reactions, anger and irritation of readers and writers. Feministic theory, which breaks “natural ethical order”, risks to remain long misunderstood by broad mass of men and women.
The history of women from a traditional environment was reconstituted as “the history of a disaster”, the history of poor wretches, sufferers and deprived. The ideology of women victimization in a class community fostered in our country under the order of soviet totalitarian regime. Hence, it is no wonder, that nowadays, existing social reality forms the social order – investigations in gender issues of today’s life (drug addiction, prostitution, unemployment, migration and etc.)! Maybe they did not want to turn their heroines into “victims”, but the life forces?
The ideology of women victimization is widespread, but it is not the only available. It is important to strengthen attention to history/sociology/psychology of women success, including indirect political participation.
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