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URL:
http://constitution.garant.ru/rf/chapter/f1158c247d1d346347e5e99c65d58dd6/(app eal date 01/29/2019)
3. Federal Law No. 131-FZ of October 6, 2003 (as amended on December 5, 2017) «On the General Principles of the Organization of Local Self-Government in the Russian Federation» (as amended and added, entered into force on December 16, 2017) [Electronic resource] // Reference and legal system "Consultant Plus" - URL: http://www.consultant.ru/document/cons doc LAW 44571/(appeal date 01/29/2019)
4. Karasev A.V., Elkina A.V. Local governments as a system category: issues of structure and content. // Chelyabinsk, 2015. P. 5
UDC 80
Nazarova G.P.
Senior teacher Bukhara State University Uzbekistan, Bukhara city
WOMEN MYTHOLOGICAL CHARACTERS IN BRITISH AND UZBEK
LITERATURE
Summary. The following article discusses mainly the women mythological characters in comparison with two nation's literature, British and Uzbek as well as classifying them into positive and negative characters.
Key words. Myth, mythology, fables, legends, fairies, positive, negative, mythological systems.
The word "myth" comes from ancient Greek word "mythos" which denotes "narration", "story"; Latin analogue "fabula" has the meaning "fable". In modern literature myth is referred to as "ancient folktales about gods and legendary heroes as well as about the origin of the world and existence of life". Myth and mythological characters have been existing in any nation's literature for centuries and their origin dates back to many centuries. Ancient myths and legends such as "Iliad", "Odysseus", "Mahabharata", "Alpomish", and "Beowulf" are still popular among readers.
Among mythological characters women characters also play an important role. In British and Uzbek literature we can come across a great many examples of women mythological characters that are both positive and negative. For instance, in Irish literature there exists a woman creature named the Dearg-Due. Though vampires have fallen from grace in the 21st century, Irish literature has its own deliciously creepy vampire story. Legend says that the Dearg-Due was once a beautiful woman who killed herself in order to avoid an arranged marriage after falling in love with a peasant boy. After the funeral, she rose up from the grave and killed her family for forcing her into such a miserable state.
One of the famous British woman folk heroes is Boudica. She was a queen of British Celtic tribe who led the war against Roman Empire. Boudica was known by several versions of her name as different authors used different names in their works. For instance, Raphael Holinshed used the name Voadicia in his works, while Edmund Spenser calls her Bunduca, in one of the popular Jacobean play she was named as Bonduca. Yet, from the 19th century until the late 20th century, the most common version of the name Boadicea was used. Boudicca is considered to be from royal descent that had very strong appearance. According to Cassius Dio's description, she was tall with brown hair hanging down to her waist but with harsh voice and piercing look. She usually wore a large golden necklace, a tunic and a cloak fastened by brooch.
In British folklore there is a woman mythological image named Bunschi that is described as a cruel woman. The word "bunschi" comes from the Irish word "bean si" meaning a woman from Shi village. Bunschi appeared in fearful, unpleasant appearance and voice. Bunschis usually stayed in the threshold of the houses and were busy with wishing death to the owners of that house. Their character showed that they had Celtic blood running in their veins.
The most widespread positive image in British mythology is Fairy. In the legends they are described as small flying creatures with a magic stick in their hands that are ready to create a magic. Generally, Fairies are positive characters that are ready to do good deeds. Yet, they can appear in different images: sometimes cunning and fierce creatures or kind and gracious magic butterflies. Fairies are considered to be full of joy and like fun. Moreover, they are very devoted and witty creatures too.
In comparison with British woman mythological characters, in Uzbek mythology there also exist both positive and negative woman mythological characters such as Pari, Albasti, Adjina and others. Most Uzbek women mythological characters are good-willed, sympathetic characters. One of such characters is Ambar Ona. She was Khakim ota's wife and was not well -known out of Khorezm oasis. Ambar Ona was women patroness of women and women's affairs. There exist legends about her wandering throughout the valley in search of her lost son Khubbi kHodja (a typical mythological character of birth and fertility). Mostly, midwives, felons and shamans asked her for help. Several rituals connected with Ambar Ona is connected with floods which occurred in Amudarya (the longest river in Central Asia). Ships sailing in Amudarya had a bow with the head of Ambar Ona who patronized them during their sails. Another rite related to this mythology is cooking "sumalak"(a spring dish prepared from germinated wheat grains). According to legends, she stimulated the growth of wheat grains which were used to prepare sumalak.
Opposite to Ambar Ona, there is a negative mythological character named Albasti, which exists not only Uzbek mythology but also in Kazakhs, Turks, Tatars, Turkmens, Kirgiz, Karakalpaks and many other nations' legend and myths. Albasti is usually described as ugly woman with long loose uncombed hair and sharp nails. In different nations she has different appearance. For example, while
Kazakhs described her having horse hooves, Kirgiz classified yellow, black and smelly types of Albasti. According to the legends, she usually dwelled near rivers and water sources. Albasti is considered to bring illness and nightmare to pregnant women and newborn babies. In order to seize her it was considered to obtain her piece of hair. Yet, in Uzbek and Turkmen mythology it is said to have one of her belongings such as magic book, her comb or coin. In Turkish myths they say if a needle is stuck into her clothing, she becomes obedient and performs all your wishes and commands. The image of Albasti goes back to antiquity and has got analogy in many nations. For instance, Russians have Baba Yaga. Some peculiar features of Albasti in Uzbek mythology are that she misled travelers from their route. There several versions of her origin. Some authors think that she comes from Turkish legends, others explain that the word itself comes from Iranian word "al-basti" which means "spirit". Initially, Albasti was a kind goddess and patroness of household and wild life. Later, with the development of mythological systems, it turned into negative image. One of the most widespread characters in Uzbek mythology is Bibi Mushkilkusho (Mistress of difficulty resolver). In Uzbek and Tajik mythology she is considered as an image that was addressed to help in unhappiness and difficulties. In some legends, old poor man lost his sickle while gathering wood and looking for it, he went into the cave where Bibi Mushkilkusho lived. She promised him to help if he arranged a ritual treat in her honor every Wednesday. The old man kept his promise but once he missed the day and again got into trouble. Later, as he continued the ritual, all ills left him and his house. In Muslim religion Bibi Mushkilkusho is considered as an aunt of Bahouddin Nakshband.(the founder of Nakshbandiya tarikat).
The content of the legends connected with Bibi Mushkilkusho is close to a myth about Bibi Seshanba (Miss Thuesday). In Uzbek and Tajik mythology, she is a patroness of family happiness as well as spinning and weaving. The word "Seshanba" denotes the day of the week, Tuesday. Her image can be compared to character from a fairy tale about Cinderella where the poor girl is helped by a kind gracious woman. In Turkish mythology there is an image of Pershenbe Kari (Woman Thursday). The ritual which is celebrated every Tuesday is still kept in some regions of Uzbekistan. Another mythological image that has more positive characteristic traits is Pari. It originated from Iranian and Arabic mythology but later, it got widespread in the mythology of Turkic languages. In legends, she appears in anthropomorphic and zoomorphic forms. Friendly Pari appears in the form of beautiful birds, snakes or, sometimes as a wild animal. Yet, as an anthropomorphic form of Pari is usually a young beautiful girl, sometimes a lad or a man. Cruel Pari has got ugly appearance and dirty clothes. They can fly and sometimes in the legends they can fly away with people in the air. In Uzbek mythology there also exists Suv Pari (water Pari). In the legends, they live with Devs (Monsters). The image of Pari can be compared to a mythological character from British mythology Fairy that are also supernatural beings, sorceresses living in the woods and water sources. They also have wings and can fly like birds. They are said to spend most of their time dancing and having fun.
In Uzbek mythology there is another character named Adjina. In part, it is evil spirit whose image formed as reinterpretation of those demonic images transferred from Islam religion under the influence of local pre-Islamic mythological images such as Albasti, Pari and others. Adjina appeared as a woman image that could suddenly change its size turning into Giant or animal image.
In conclusion, as it was mentioned above, British and Uzbek mythology is rich in different woman mythological characters whose peculiar features can be both similar and different. These images are still used in different interpretation and are appreciated in their own way.
References
1. Женщина в мифах и легендах. Энциклопедический словарь.-Ташкент. 1992
2. Classical mythology in English literature: A Critical Anthology. London. 2000
3. Mythological characters in British literature. Listverse. 2009
UDC 1082
Osamah Mohammed Abdo Ahmed Faculty of management and entrepreneurship Rostov State University of Economics Russia, Rostov-on-Don MODERN TECHNOLOGY IN SERVICE INDUSTRY
Abstract: Advances in communication and technology are having a profound effect on ways customers interface with service providers. This effect has two sides either to enhance the quality of service or create new problems . Service encounters are critical in all industries, including service industries. The growing deployment of technology is modifying the nature of service encounters formerly powered in a " low- tech " paradigm. This article looks at the benefits from using technology in the service sector and focuses on how service can be enhanced through the effective use of modern technology and how it can dispose of disadvantages.
Key words: modern service industry, employees, technology, communication.
Services is an activity or series of activities occur by interaction between client and service employees . It's an economic activity which is consumed at a time it is created and provide added real value in forms of pleasure, enjoyment, timeliness, comfort or health. Nobody can deny it, services are a business for people, but technology can improve services or even take over certain tasks. In particular, the technologies that enable modern digital transformations can have a significant effect on the delivery of services and the customer experience. The modern service industry seems to be moving with the development of information technology and knowledge Economy. It uses the advantages of new technologies, new business forms and new service approaches to transform the traditional
