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The author of the article in the framework of the direction of education "Fine Arts" considers the tasks of training teachers of the fine arts in modern conditions. At the present stage of development of the education system of the Republic of Uzbekistan and the National Program for Personnel Training, taking into account the realities and requirements of society, the solution of the problems of high-quality training of teachers of higher and secondary schools acquires great, truly state significance

Geoffrey Chaucer's only direct reference to the consequential Peasants' Revolt of 1381 is housed in the Nun's Priest's Tale as a passing, yet important, allusion to the daunting figure of Jack Straw and his men. The beast-fable's extratemporal chronotope is indeed traversed by a brief but significantly intrusive fragment of repressed historicity. The paper argues that the discarded historical event of the revolt against the establishment surfaces in the text, not to record the cracks and crevices in the dwindling feudal system, but to participate in the bestialization and grotesquing of the 1381 insurgents and the trivialization of their rising and their cause.

चंदनखेड़ा ग्राम इ.स. 1619 से इ.स. 1704 तक चांदागड के गोंडराजाओं के शासनकाल मे प्रसिद्ध था। यह परगना वरोरा से 28 किलोमीटर पर स्थित है। वर्तमान में चंदनखेड़ा ग्राम भद्रावती तहसील से 24 किलोमीटर पर है। मान्यता प्राप्त भारतीय नक्शे में चंदनखेड़ा यह ग्राम वर्तमान मे मौजूद है और समुद्र तट से 207 मीटर ऊंचाई पर है। इ.स. 1619 से इ.स. 1704 के समय चांदागड के गोंडराजा बिरशहा आत्राम इनके चचेरे भाई गोविंदशहा इन्हें चंदनखेड़ा ग्राम एवं आसपास के 30-40 मैल परीघ क्षेत्र के भूमि पर जमींदार के तौर पर नियुक्त किया गया था। गोंड राजा बिरशहा इनके अपने दामाद के साथ पारिवारिक समस्याओं के कारण युद्ध हुआ। उनके जमाई देवगढ़ के राजपुत्र दुर्गपाल शाह थे। इन्हीं के साथ गोंड राजा बिरशहा का युद्ध हुआ इसमे जमाई दुर्गपाल शाह मारे गए। उनका सर काट कर राजा बिरशहा ने मां काली कंकाली देवी को दिए वचन के अनुसार अर्पित किया। उसी की प्रतिकृति पत्थर से बनाकर मंदिर के ऊपर स्थापित की गई है। इसी वजह से देवगढ़ के राजा बख्त बुलंद शाह ने अपने शूरवीर सरदार हीरामन को गुप्तचर बनाकर चांदागढ़ मे राजा बिरशहा का खून करने भेजा। उसके बाद इ.स. 1704 से अंग्रेजों का राज्य चांदागढ़ से समाप्त होने तक इन दोनों घरानों में मनस्वी दुश्मनी चलती रही।

This article describes the development of civilization in the world and the culture of the oven, the center of the religion of islam says the city of Bukhara Sharif, recognised the practical analysis of the historical development of the The Curse of Zarda'z will be covered.

The article provides information about the events of the historical past, works dedicated to historical figures living in the recent or distant past, portrait compositions, works of Uzbek portrait painters. You can find information about some of the works from the historical past in world literature.

The article deals with the analysis of English toponymic phraseological units in the context of their reflection of the picture of the world of the English-speaking society. Its relevance is due to the need to study the cultural factor in the language in the framework of linguistic research. However, toponymic phraseological units are extremely rarely studied, despite the fact that it is the toponym, which is part of the phraseological turnover, that is the linguistic sign that transmits information about the history, traditions, values of the culture of the people to future generations.

Kelahiran Aisyiyah sebagai organisasi wanita muslim merupakan suatu bentuk pembaruan Islam dalam mengubah paradigma wanita yang hanya mengurusi rumah tangga saja. Pandangan Islam berkemajuan yang diperkenalkan oleh para wanita Aisyiyah telah membuat Perubahan pandangan tentang wanita. Sejak awal pendiriannya, para wanita telah didorong untuk aktif keluar dan berdakwah sebagaimana laki-laki. Perubahan pandangan itu mulai diamalkan untuk memberikan hak, kewajiban, dan peran yang sama bagi kaum wanita. Adapun penelitian ini menggunakan teknik analisa kualitatif, yaitu analisa yang didasarkan pada hubungan sebab-akibat dari fenomena historis pada cakupan waktu dan tempat. Hasil penelitian menunjukkan bahwa Aisyiyah telah membuka cakrawala pandangan baru yang lebih luas bagi para wanita untuk dapat berperan di dalam masyarakat dan menyingkirkan sekat-sekat tradisional yang menghambat wanita untuk maju. Selaku organisasi massa, aspek gerak Aisyiyah adalah bidang pendidikan, keagamaan, sosial-kemasyarakatan, dan kewanitaan. Melalui keempat aspek itulah Aisyiyah menyelenggarakan kegiatan-kegiatannya di dalam masyarakat serta senantiasa tanggap kepada tuntutan yang tumbuh dan berkembang di dalam masyarakat. Kiprahnya yang berskala nasional sebagai salah satu pendiri dan peserta Kongres Wanita Indonesia Pertama di Ndalem Jayadipuran pada tanggal 28 Desember 1928 menjadi bukti kepekaannya yang tinggi terhadap besarnya peran wanita di dalam masyarakat.

This academic article aims to 1) study the history of the national marching band contest; 2) the development of the national marching band contest. The results showed that National Marching Band Contest has been held from 1982 until the present. The contest in the early age from 1982 to 1993 is divided into three categories: Category A, Men, Category B, Men and Women, Category C, Women. The winning marching band will receive a royal trophy. In addition, the marching band has to play three songs at the Supachalasai Stadium: royal song (Rama IX), Thai Thao song or Prelude song, and a selected song according to preference, continuing with the march music: sports ground music, and Thai Military Bank (TMB) song which is a compulsory one. The marching band contest has been developed because the contest management activity is an important factor in the development of standards for marching bands to grow rapidly at the national level from an early age to the present.

India has the second-largest tribal population after Africa. Most of them are greatly dependent on forests and their produce for their livelihood. Indian Forest Act of 1865 was the first attempt of colonial govt. to assert a monopoly right over forest resources. By the act of 1878, the customary rights of the villagers were denied. In the post-colonial period, the national forest policy of 1952 also asserted the monopoly of the state over the forest in the new brand ‘national interest'. There is a sharp rise in the production of industrial and fuelwood. The blind acceptance of the colonial policy of practice of monoculture and denial of customary rights to the forest dwellers destroys the ecological balance, and make them ecological refugee. There is a shift of policy towards commercial interest and export-oriented forest management. But this strategy shift is invariably against the interest of the tribal community who inhabit forest areas. There is growing use of Minor Forest Produce (MFP) for different purposes but the profits are reaped by processing industries while collectors of MFP would get wages at subsistence level. The loss of control over resources often compels the tribe to use the forest in an unsustainable Fashion leading to an alienation of man and forest. This paper spotlights how do the exogenous changes in different forested areas badly hamper allocation of food, fuel, fodder, medicine and even ritual rights of the tribal community and their relation with the forest.

The article schematically presents four types of codes associated with four forms of intelligence of the living (genomic, sensorimotor, symbolic and digital). It is particularly interested in the feedback effects of each higher level on previous levels and the sustained trend towards externalization. The human species is now reshaping these various forms of intelligence. The boundaries between natural, cultural and technical are in the process of blurring. A trans-epistemic society is emerging, which expressly includes the full depth of its relations with the biosphere.