“It seems that many teachers and authors of textbooks strive to bring more theory to this process – not in order to help students better understand the essence of translation and its place in the translation profession, but simply in order to give more to the teaching process scientifically” [Петрова: 60]. In the conditions of a technical university, it is necessary to provide students with a sufficiently weak language preparation with a minimum set of translation skills that they could successfully apply in their professional activities.

The system of exercises for teaching translation is a set of various types of exercises that are performed in a certain sequence and in sufficient quantity to form the necessary translation skills and abilities. Translation training in general and the system of exercises in particular should take into account all the features of translation, including its characteristics as a process and as a product of this process, respectively, the proposed exercises should form and develop skills both for performing the translation process itself and for designing its product, text translation [Тюленев: 97].

We want to share with you some effective exercises for interpreters that we have been actively practicing ourselves for many years. Most of them can be practiced on your own, without a partner or mentor, and of course, interpreting training should include work with breathing, diction, facial expressions and other important aspects.

1. Echo (shadow): A classic repetition exercise (not translation), aimed at training the pace of speech and working in synchronous mode (listening + speaking).

2. Cleaning: Working with articulation and presentation. Recitation of one passage under the record. At first, you can read from a sheet, then a memorized text from 4-6 common sentences of different registers.

3. Interpretation of a written text: The exercise helps a lot to maintain self-control during the impromptu appeal of the speaker to pre-prepared (but not provided to you) documents, a sudden transition from official business to clerical style.

4. Euphemisms: In addition to memorizing the standard “ladies in position” and “four-legged friends,” a cool exercise is to retell a word, concept, or process in other words. Note to translators, copywriters and parents of three-year-olds.

5. Synonyms: A good translator should be able to survive without dizziness in the battle of the great and mighty with the constant “piling” of synonyms in 100 shades of eloquent and emotional. You can train not only in words, but also in common sentences.

6. Thinking: The classic exercise in everyday life (when we voluntarily or involuntarily think for others: partners, friends and even strangers, their thoughts, feelings and intentions) is best used only for translation training.

7. Oratory clichés: This training should never stop, either in your native language or in a foreign language. As well as idioms, proverbs, sayings, anecdotes and popular expressions.

Naturally, the methods of teaching interpreting are not limited to the exercises listed above, and each teacher will have their own methodological techniques and findings that allow them to achieve high results. Nevertheless, the described exercises are certainly useful, and their effectiveness is confirmed by leading experts in the field of translation training.

Today, the extensive study of Magtymguly, preparation for printing and publishing goes back to the middle of the 19th century. The first work on the poet was the English translation of Magtymguly’s three poems published in 1842 in London by Alexander Hodzko-Boreiko, a Polish scientist who was a Russian diplomat. [2, c. 97]

Then, in the second volume of the three-volume book “Turkish Chrestomathies” by Ilya Nikolayevich Berezin, a professor of Kazan and St. Petersburg universities, Magtymguly gives a poem in the original (in Arabic writing in Turkmen). [2, c. 97]

In 1872, F. Bakulin published a work called “Turkmen songs and their poet Magtymguly” in Tiblisi, consisting of a little information about the poet and a Russian translation of two of his poems. [2, c. 98]

One of the most famous works that provides information about Magtymguly is the Hungarian Orientalist and Turkologist Armeniy Vamberi, who has collected all his experiences in Turkestan, especially the Turkmen land as a dervish, in his book “Central Asia Travel”. The Scholar published about 40 poems of Magtymguly. He published thirty-one of them in 1879 in Leipzig in Turkmen and German languages. In his work entitled “Turkmen language and Magtymguly’s poem collections” which is included in the collection of the German Eastern Society, he placed some parts from ten poems of the poet. [2, c. 98]

In 1907, Russian orientalist N.A. Ostroumov published several poems of the poet in the “Turkestan local newspaper” in Tashkent. Then in 1911 he published it as a separate booklet. After N.A. Ostroumov, Mirzakhyt Mirsydyk’s son also publishes the book “Thirty-two tribes’ story and Magtymguly” in Tashkent in 1911. In 1912, Abdyrahman Nyazy published a collection of poems consisting of forty-five poems by Magtymguly in Astrakhan. [2, c. 98]

Russian orientalist Aleksandr Nikolayevich Samoylovich is considered one of the first Magtymgulists as a scientist who has done more work related to Magtymguly’s creativity. The scientist who traveled to Turkmenistan in 1902, 1907 and 1908 brought a total of 197 poems of the poet to the public. A.N.Samoylovich also wrote several articles about Magtymguly and widely introduced his literary personality to the scientific community.[2, c. 98]

Also, the lithographs of Magtymguly Pyragy’s divan published by Arif Janov in Tashkent (1910), by Gurbanberdi Gurgeni in Bukhara (1912-19130), and by Sheikh Muhsin Fani in Istanbul (1921) play a very important role in spreading the poet’s legacy. [2, c. 100]

The first edition of Magtymguly’s poems published in Ashgabat in 1926, prepared for publication by Berdi Kerbabaev, a folk writer of Turkmenistan, is also of particular importance. [3, c. 5]

Baimuhammet Garryev, Akhundov Gurgenli, Zuleyha Muhammedova, Mati Kosayev can be mentioned as the first Turkmen scientists who worked extensively on the study of Magtymguly’s period, life, personality and creativity. [2, c. 99]

In conclusion, Magtymguly Pyragy is one of the great thinkers who left an indelible mark on Eastern literature and whose name is written in golden letters in the world of poetry. He is a thinker and poet who developed the philosophical ideas not only of the Turkmen people, but also of the world, enlightened the artistic mind, and artistically reflected the secular life. We are not wrong to call him the ruler who wears the crown of the world of poetry.

Great efforts are being carried out by Turkmen scientists to scientifically analyze the poetic treasure of the classical poet of the Turkmen people, Magtymguly Pyragy, and reveal its philosophical foundations. Today, the great thinker’s poems are widely studied, and his rich meaning is conveyed to the public through newspapers, magazines, television and radio stations. In particular, the advices and exhortations of our wise poet in the 18th century have become a great life school for our youth today.

The study of the works of Magtymguly, the great poet of our people, attracts the attention of the world scientific community even in our time. In history, many other world scientists, such as A. Vamberi, A. Samoylovich, Y. Bertels, highly appreciated Magtymguly Pyragy’s poems of wisdom and left many writings as a legacy. Similarly, the poet’s poems were translated into many languages and became available to the world readers. There is probably no Turkmen bagshy who has not sung Magtymguly’s poem.

In his wonderful poems, Magtymguly Pyragy wrote about uniting the Turkmen people, achieving the unity of the people, protecting and loving the Motherland, developing friendly and brotherly relations between people, fighting for justice, morality that decorates a person, humanism, satisfaction, not to be angry, not to harm a person, decency, generosity, courage…

Patriotic poet Magtymguly’s poems about heroism, country, unity, and unity occupy one of the most prominent places in his creativity. These poems are also very important in educating the young generation in the spirit of patriotism.

As our Hero Arkadag emphasized, one of Magtymguly Pyragy’s greatest services to the Turkmen people is his efforts for unity. History proved that the bright hopes and ideas of the great poet and thinker who dreamed of creating a stable state were true.

Magtymguly, who lived in a very complicated time, was closely aware of all the shortcomings and bad events of his time, he strongly condemned them, considered their prevention as the main task of his time, and called on the Turkmens to unite and form a state:

“Türkmenler baglasa bir ýere bili,

Gurudar Gulzumy, derýaýy-Nili.

Teke, ýomut, gökleň, ýazyr, alili,

Bir döwlete gulluk etsek bäşimiz.” [3, p. 17]

The great thinker Magtymguly Pyragy is a poet who praised the existence of a strong Turkmen state, a tough period and a happy life in his work.

“Pyragy, yşka ugraşdym,

Derýa girdim, möwje düşdüm,

Hor galmasyn puştdan-puşdum,

Berkarar döwlet islärin” [2, p. 40]

You realize that his lines are true today. This is a clear proof that the poet’s humanist ideas have become a reality of life.

Magtymguly left behind his holy ideals, his great school, and clear principles, which will live forever in the souls of future generations of his people. He also tries to make the most of all opportunities. Believing that everything should start with himself first, and the main support is his people, but a united people, he addresses his people as follows:

“Bir-birini çapmak ermes ärlikden,

Bu iş şeýtanydyr, belki, körlükden,

Agzalalyk aýrar ili dirlikden,

Munda döwlet dönüp, duşmana gelgeý.” [2, p. 174]

In this direction he strives to build an independent and free state, which is the only guarantee of freedom and human existence, can become a reality only with unity. He addresses his people and says, inspires and motivates them:

“Göwünler, ýürekler bir bolup başlar,

Tartsa ýygyn, erär topraklar-daşlar,

Bir suprada taýýar kylynsa aşlar,

Göteriler ol ykbaly türkmeniň.” [4, 15-16]

Magtymguly is a poet who loved his country with all his heart. In his poems, he constantly emphasizes that all power and prestige depend on the service he gives to his country and the value he places on it. He looks at the solution of any problem from the point of view of the people and promotes the interests of the country. The poems of the poet, who tried to firmly impress upon the reader that true humanity is connected with the country, the devotion to it, love. In the poet’s poem “Ili gözlär”:

“Ilinden aýra düşen –

Ah urar, ili gözlär.

Ýolundan aýra düşen –

Jäht edip, ýoly gözlär” [4, p. 252]

as can be seen from the lines, a person cannot imagine his life apart from his country.

Poems of the poet, who is not far from the people’s life, are very clear and pleasant for the whole public. That is why Magtymguly’s poems are read with great interest by every Turkmen family. Because the poet’s poems are a valuable guide to educate the generations in the national spirit. Magtymguly preaches noble virtues such as honouring the elder and respecting the younger. Poems of the poet encourage to be professional and love hard work. The poet’s poems preach the principles of learning a profession, being educated, and helping people. Attributes such as respecting one’s elders, honouring them, and honouring one’s parents are bequeathed. By saying “the best of manners, slap the elder”, politeness and respect are preached. In the work of Magtymguly, the issue of education and science is strongly emphasized. A wise poet spares no effort and inspiration to educate intelligent and literate people. The fact that Magtymguly passed the school of Dovletmammamet Azadi clearly testifies to his skillful use of the wealth of the folk language and the creation of a national spiritual hero.

Magtymguly Pyragy came to the conclusion that it is possible to eliminate defects in social relations by educating people with good behaviour and moral qualities. That is why he spoke about all the good qualities that adorn a person, make him a real person, and enhance his dignity. He wanted good behaviour and moral qualities in his contemporaries and future generations.

Magtymguly’s patriotism is exemplary, and the literary legacy he left behind is a well-established, pure source. He was a passionate poet who glorified the country, and as a skillful educator, he took a great place in the hearts of the younger generation. This shows that the services of our great classical poet to the Turkmen people are very great.

In every word, thought and verse of Magtymguly lies the heartbeat of the Turkmen – pure feelings, dreams, deeds and other wonders. All of them are miracles of the heart and mind, passed down from generation to generation.

During the Revival of the New Epoch of the Powerful State, the creative work of our lyricist Magtymguly Pyragy, which is equivalent to “Jemshid’s Mosque”, is not only a special event in the centuries-long history of the rich literary heritage of the poetic and imperial Turkmen people, one of the ancient peoples of the Near and Middle East, it is also a unique phenomenon of the entire East.

Magtymguly Pyragy, an outstanding representative of the classical literature of the Turkmen people, has been glorifying the name of the Turkmen people for almost three hundred years. Magtymguly poetically describes all the problems of secular life, which developed the philosophical views and artistic mind of not only the Turkmen people, but also world thinkers.

As our Hero Arkadag noted: “Magtymguly’s creativity today gives spiritual pleasure not only to the Turkmen people, but to the whole of humanity. At the same time, the creativity of the poet is the creativity that solves the problems related to life. It is for this reason that his wonderful poems, which are songs, resonate in languages, are sensible and are absorbed, have been translated into dozens of languages of the world” [1, p. 6].

The healthy thoughts expressed in Magtymguly Pyragy’s wonderful poems are a guide not only for the future of the Turkmen people, but also for the life and spiritual needs of all mankind. The value of the world of the poet’s poetry has gone beyond the national boundaries and has become the cultural value of world literature and the treasure of human wisdom. It is for this reason that the great poet’s wonderful poems have been translated into many languages of the world.

In order for the great writers-poets of any nation to become famous in the world, the first task falls on the translator, who is the “twin” or “servant” of the author, to convey their works to the languages of different peoples of the world with their sweetness and originality. Also, in this work, a very important task belongs to the scientific community of the people who formed the writer-poet in their hearth, as well as translator specialists. This is the case with the great thinker Magtymguly Pyragy and his brilliant poems. To translate the poems of the great sage as perfectly as possible, to convey to the peoples of the world, without destroying the original words, the precious coral poems that make up his literary heritage, with their delicious flavor, in our time when Magtymguly Pyragy’s literature is devoted to the past history and the national heroes who have left a permanent mark on history. It is considered an important task for scientists and national specialists who deal with the heritage and study its creativity.

During the period of Independence, Magtymguly’s works were republished among the people not only within the territory of his Motherland, but also on the basis of the manuscripts found and studied by scientists in foreign countries.

Translations of Magtymguly Pyragy’s works into many languages of the world, especially the languages of the European nations, are of great importance for the Russian translations of the great thinker. As it is known, Magtymguly’s works were published in dozens of languages, including Mongolian, Vietnamese, Polish, French, English, and Chinese. Currently, among the activities dedicated to the 300th anniversary of the poet’s birth, works are being carried out to translate Magtymguly’s works into different languages, as well as to publish them in book form. As a result, the poet’s works have been published in Arabic and Uzbek languages until today. Translations in Spanish, Belarusian, Korean, Armenian and many more languages will be available to readers in the near future.

Regarding the history of translations of Magtymguly in Russian, the first attempt to render them in Russian belongs to F.A. Bakulin. In 1872, he published a literal translation of two of Magtymguly’s poems and an article entitled “Songs of the Turkmen and their poet Magtymguly” in “News of the Caucasus Department of the Russian Geographical Society”.

In the second half of the 20th century, the work of translating Magtymguly’s works into the Russian language and the languages of other nations became wider. Famous Russian poets who translated the poet’s works into Russian are G. Shengeli, A. Tarkovsky, S. Ivanov, M. Tarlovsky, Y. Gordiyenko, Y. Neuman, N. Grebnev, T. Spendiarova, V. Ganiyev, A. Krongauz, Y. Valich, A. Starostin, N. Lebedev, L. Penkovsky, T. Streshneva, A. Revich, S. Botvinnik, A. Zyrina and others took an active part.

Among them, one of the most famous translators of Magtymguly’s works into the Turkmen language, A.Tarkovsky, who won the State Prize of Turkmenistan named after Magtymguly for his translations in 1971, can be singled out. He managed to rekindle the inspiration of Magtymguly, which he saw in his translated poems, and considered “the days of translating the works of the great Turkmen poet as the most wonderful and happy moments of his life.”

Another translator of Magtymguly’s works is a well-known Turkish scholar, doctor of philology, professor S.N. Ivanov. He knew the Turkish languages well, so his translations are distinguished by their closeness to the original in terms of meaning and use of artistic means.

When these translators, whose mother tongue is Russian, translated Magtymguly’s works from the Turkmen language into the Russian language, they mainly had to use preliminary line-by-line translated materials. To some extent, this caused difficulties in achieving the equality of the content world of the original text with the translation, and as a result, the differences between the translated text and the original text increased. Nevertheless, it should be noted that the translation of individual works of Magtymguly into Russian was very successful with the dedication and talent of the mentioned translators.

The experience gained in the translation of Pyragy’s profoundly meaningful works into world languages shows that there are a number of urgent problems that require a solution in this field.

First of all, it is necessary to use effective methods and genres to fully reflect the poet’s worldview and national uniqueness in the translation. For this, one should follow the principle of translating the meanings of words in Turkmen language based on the vocabulary of Pyragy’s works, depending on each context.

The problem of rendering old and obsolete words in the works of Magtymguly in translation has a great impact on the content of his works being equal to the original in other languages. It is necessary to prepare and publish their own dictionary in the form of a booklet in order to make the methods of these words used in practice.

The translation of Pyragy’s poems tests the norms of poetic composition in other languages. There is a need to create a principled tradition in this regard in translations of the poet’s works in a specific foreign language.

Achieving perfection in the translation of the works of Magtymguly, the most prominent representative of Turkmen literature, into world languages will serve as the basis for translating our literary works into other languages.

The translation and dissemination of Magtymguly’s poems into world languages, firstly, informs about the great value of his scientific and philosophical ideas for the East and the West, and secondly, promotes the development of international cultural relations of Turkmenistan.

Magtymguly was the greatest and most famous thinker of artistic, philosophical, political and social ideas of human history. The breadth of the issues he focuses on is impressive, and he brings his innovative solutions to all of these issues and expresses them in his poems.

The problems expressed by Magtymguly can be divided into three big groups: 1. General philosophical problems; 2. Natural philosophical issues; 3. Social issues.

A leading humanist scholar, Magtymguly creates a new literary school in the world of his poetry and puts forward valuable political-social, philosophical, humanist, moral, ethical views, ideas about the unity of the people. He cares about the freedom, liberty and well-being of the Turkmen people.

Another valuable aspect of Magtymguly’s poetry, the great master of Eastern poetry in the second half of the 18th century, who continued the work of other great poets whose roots go back to the previous historical periods, is that the poet is able to understand the hidden secrets, the complex rules of society and human life. [1, p. 116-117]

Magtymguly was born into a scholarly family in Hajigowshan, located in the south-western part of Turkmenistan, along the Etrek River. Here he spends most of his life. His father Dovletmammamet Azadi was a well-educated man and a prominent poet of his time. From young ages, Magtymguly began to learn manners, science and education from his father. Then he studied at a village school under the guidance of a mullah named Niyaz Salih. Magtymguly had been eager for work since he was young. He helped his parents closely with household chores. When he reached puberty, he began to practice silversmithing. He later became a master jeweler of his time. Dovlemammet Azadi made every effort to provide higher science and education to his son Magtymguly in accordance with the demands of the times.

According to Magtymguly’s worldview, man is connected with nature.

Together with many other peoples of the East, the Turkmen people are making every effort to gain freedom, independence, and build a state. Turkmen khans, and elders were looking for ways to implement this task, holding talks with neighboring countries, and the Magtymguly family was no exception. Azadi and Magtymguly were father and son, and they participated in all the important activities of the country.

Unlike animals that act on their own free will, a person is able to think, create, and have understanding of certain things based on his mind. Public opinion is made up of people’s perceptions. A person should create goodness and beauty and stay away from harmful and negative actions.

The great poet and thinker expresses in his poems the need for material values in human life and his attitude towards them. Magtymguly believed deeply in people’s ability to perceive good and evil and placed great importance on education and the influence of moral education. That is why he was calling to act in the interest of the people. He widely preached his humanitarian principles.

The poet valued hard work and considered it as a source of peaceful life and wealth. The poet considered hard work to be one of the noblest virtues of man, and considered it one of the main sources of glory and pride. According to Magtymguly, man is a product of the environment. He believed that his character and psychology were nurtured in society. Therefore, according to Magtymguly, with the improvement of the environment, human psychology is also improved, and on the basis of this situation, the society is improved.

Magtymguly was a supporter of a literate, intelligent monarchy. He suggested Alexander the Great as a model of such a literate, intelligent monarch. The great poet gave a vivid and artistic image of the classical state, and also created an image of an educated, fair ruler who consistently implements the principles of justice for the happiness of the people. In such a society, where the principle of friendship rules, there is no enmity between nations. Magtymguly talks about the punishment of Almighty in the last resurrection on people who break the foundation of justice.

The great poet opposes the destructive and murderous war, therefore he advocates a just war against foreign invaders for the freedom of the country.

The society dreamed by Magtymguly is a society where people’s dreams will come true. The great poet and thinker firmly believes in this and expresses in his poems the idea that he will live in a beautiful society and a beautiful country.

Magtymguly is proud of the glorious history and heroic achievements of his ancestors. He dreamed of the flourishing of language, science, and philosophy, and always fought for it. The poet always called on the Turkmen tribes to fight against foreign invaders to protect their homeland. At the same time, he was not indifferent to the fate of other nations, he fought for their rights, freedom, and spiritual wealth. In this he was a true humanist. Thus, patriotism and humanism in Magtymguly’s thought are inextricably linked.

The great poet and sage believed that only a person who truly opposes and fights evil can truly be called a “man” and that good is eternal and can always prevail. Magtymguly hoped that wisdom and justice would prevail.

An advanced man of his time and a great son of his people, Magtymguly was many years ahead of his time in many issues of social thought. In the struggle for social development, he believed that everything should be aimed at satisfying people and creating comfortable living conditions for them. He believed that man is the expression of God.

In the second half of the 18th century, Magtymguly’s works reached the highest level of the development of artistic, scientific, social andphilosophical ideas of Turkmen people. An important and distinctive feature of the poet’s worldview is the desire to confirm human goodness and happiness on earth. Philosophical and sociological views of the great poet and thinker are the prime examples of his comprehensive, encyclopedic thoughts.

Vamberi, a Hungarian traveler who visited Turkmenistan in the 19th century, emphasizes that Magtymguly read all the books and understood all the sciences of the world. [2, p. 279].

In the world where people live, work and create, everything is unique and beautiful. In that world there are brave men, beautiful women and beautiful music. The poet enjoys these beauties and harmony of nature. These things inspire poetry. The world of thoughts of the wise poet Magtymguly Pyragy is endless. Everything that happens in the world interests the poet, makes him think, gives spiritual pleasure. The main thing is that this great poet has great love for his countryand life.

The ideal society of the Turkmen people is the ideal society dreamed of by a thinker. Today, under the support of the Honorable President, our people are fortunate to live in such a society.

Magtymguly Pyragy’s creativity reached the highest level in the development of Turkmen classical literature with its rich meaning and artistry. His poems have not lost their popularity to this day. The greatness of the literary legacy of the wise poet comes alive before our eyes and resounds with new enthusiasm in our time.

The Internet is considered the leading technology on which digital information is based. Currently, the number of objects and devices in the reality around us that have access to the Internet is growing every day, which allows us to select information and, among other things, remotely regulate these devices. It is worth assuming that there is a virtual analogue of devices on the Internet, which has different properties and characteristics of the external environment, which makes it possible to control an object via the Internet.

Digitalization of the education system, first of all, involves preparing and providing higher education institutions with equipment and advanced digital technologies, the purpose of which is to improve learning, its accessibility and the provision of training materials for all participants in the educational process. The digital transformation of the education system is also aimed at providing online education when students, for certain reasons, do not have the opportunity to receive education offline. Thus, it is advisable to highlight the advantages of digitalization of education: attracting students to independent learning from the moment they enter a higher education institution; cessation of the use of paper materials, that is, there is no need for teachers and students to bring all kinds of teaching aids every day, since the tablet can replace numerous paper materials; saving money on costs due to the introduction of electronic versions of textbooks; much greater accessibility of knowledge for students from remote settlements.

It is worth highlighting the disadvantages of digitalization of education: decreased socialization of students; decreased physical development of students; reduction in the functions and role of teachers, which entails a decrease in the level of education in a higher educational institution. Digital transformation can change education and make it more accessible, more meaningful and more cost-effective, but only with careful planning and careful implementation to avoid potential problems in the learning process [1, p. 45].

In the process of teaching a foreign language in the era of digitalization of education are modern digital tools that allow you to diversify the learning process, make it more vibrant, interesting, memorable, and also stimulate the cognitive activity of students [2, p. 15]. A foreign language is an academic discipline that involves recreating an artificial language environment for students, which involves the variable inclusion of various digital learning tools in the latest perspectives of teaching a foreign language. [3, p. 142]

Let’s turn to digital tools for teaching a foreign language. A multimedia lesson is a training event with the introduction of digital technologies, all kinds of programs and technical means in order to effectively influence the student. Thanks to the use of multimedia equipment in foreign language classes, tasks such as intensifying classroom work are solved; reproduction of real communication; providing information support; formation of cognitive interest and motivation for learning a foreign language [4, p. 73]. A multimedia lesson involves the use of all kinds of software systems, including simulators, test programs, graphic editors, multimedia demonstrations, cases with the possibility of reproducing real situations in foreign language classes. The practice of using these tools in the educational process demonstrates an effective influence on the student, who develops the skills of cognition, application of knowledge and skills in a real life situation; algorithmic thinking; creative thinking; skills to make appropriate decisions in difficult situations; research skills; information processing skills. Moreover, students are observed to develop adaptive abilities to a progressive learning environment, develop non-stereotypical thinking and objective self-esteem.

An electronic textbook and various training programs are one of the publicly available multimedia tools used in teaching students a foreign language in a higher educational institution. Electronic supplements to the textbooks include training programs for memorizing lexical units and grammar training, as well as a variety of practical exercises for listening and writing business letters. Working with such programs allows students to better perceive new material thanks to graphic images [5, p. 118]. Significant changes are being made to the work programs in the discipline “Foreign Language” regarding the ways of managing educational activities, thereby carrying out targeted individualization of training, which helps improve the quality of education.

Multimedia presentations are the next effective technology used in foreign language teaching, which requires a computer and a projector. Presentations can be carried out either synchronously or asynchronously, i.e. be pre-recorded [6, p. 502].

Digital technologies have become an essential part of our lives, including such areas as teaching foreign languages. Information technologies and digital tools in teaching foreign languages are becoming increasingly significant and widely used in education throughout the world, including Turkmenistan. At the same time, digitalization in itself is not a methodological approach, but only contributes to the implementation of existing methods and the implementation of new types of activities.

Digital storytelling is attracting the attention of educators as a combined educational tool that combines visual, figurative, musical and verbal components. In addition, DS promotes the development of both speech skills and universal learning skills:

• think creatively and critically,
• set educational tasks and solve them,
• work with information using digital technologies (not only find, but also create your own content),
• be attentive to details,
• learn from what you read,
• choose and use scales wisely,
• navigate and work with tech,
• create design work, etc.

In addition to the fact that DS allows you to successfully solve educational, educational and developmental tasks, this technology is a very attractive form of work for modern students who were born in the age of high technology and enjoy using them in their studies and everyday life.

There are many approaches to creating digital stories, depending on the purpose and age of the students. But the main 6 elements of DS are defined as fundamental by most educators and researchers in the field [2, p. 808]:

1. the story is always told in the first person in the voice of the storyteller,

2. the story reveals personal meaning and understanding of what is being said,

3. the story contains intrigue, which is indicated at the beginning of the story and revealed at the end,

4. history involves the economical use of time and visual means, their careful selection, which gives completeness to the story,

5. part of the story is told verbally, and part – emotionally, using visual means,

6. technical special effects are used in doses to enhance the emotional effect.

Today there is a whole movement of like-minded people using digital storytelling in their practice. There is a huge number of educational websites where you can get acquainted with the technology of creating digital storytelling, there are a number of free supporting programs that can be downloaded to your computer, see examples of finished digital products. Let’s give examples of websites for DS, conditionally grouping them by stages of training.

First stage (comic making resources and digital books): Dvolver: www.dfilm.com, Comiqs: http://comiqs.com, MakeBeliefsComix http://makebeliefscomix.com, Pixton: http://pixton.com, Storyboarding: http://nfbkids.ca, ToonDoo: www.toondoo.com, Digital Books, Flickr: www.flickr.com, Lulu: www.lulu.com, Newspaper Clipping Generator: www.fodey.com.

Middle Stage (voice, conversation and project resources): Gcast: www.gcast.com, Read The Words: http://readthewords.com, SIMS On Stage: http://thesimsonstage.ea.com, Soungle : www.soungle.com, Conversation Tools, MeBeam: http://www.mebeam.com, Scribblar: www.scribblar.com, VoiceThread: http://ed.voicethread.com, Oral Practice Tools, Blabberize: http://blabberize.com, Video Tools, Animoto: http://animoto.com, ESL Video: www.eslvideo.com, XtraNormal: www.xtranormal.com, Workshop Resources, Center for Digital Storytelling, Creative Commons, Digital Storytelling for kids, DigiTales, Educational Uses for Digital Storytelling.

Among those teaching digital storytelling, the following algorithm for creating a digital story is suggested.

Step 1. Decide on a story idea.
Step 2: Find the information you need.

Step 3: Make a plan.

Step 4: Plan your storyboard/event map.

Step 5. Select the necessary materials (photos, audio, video).

Step 6. Edit your story.

Step 7: Share the story in your speech.

Step 8: Get feedback and think about what worked best and what you can work on needs some work.

Considering examples of the use of digital storytelling in teaching foreign languages, one can notice that foreign experience is far ahead of domestic experience. It is necessary to understand that when working with digital narratives, the role of the teacher changes, whose main task is to support and guide the development of students’ personalities. Relationships with students are built on the principles of cooperation and joint initiatives.

In conclusion, I would like to note that creating high-quality digital stories when teaching a foreign language is a complex process that requires time and the combined efforts of students and teachers, as well as specialists in the field of information and communication technologies. It should also be noted that the use of digital storytelling in the educational process significantly expands the teacher’s capabilities, providing greater freedom for creative search for new methods of working on an interactive basis, which in turn, helps to improve the quality of language training.

Magtymguly studied at the prestigious religious madrassas of his time, and fell in love with continuing his studies again. The tears of his brothers and Chowdur Khan, and the descendant of Mengli Gyz cheered him. He “drowned in the river of thought” [3, p. 474], was looking for way out. In such situations, father and son looked at each other thoughtfully, talked without words, understood each other and remained silent.

The poems dedicated to his grandfather by Magtymguly Pyragy, which have come down to our days, such as “Atamyň”[3], “Azadym kany?”[3], “Oglum-Azadym”[3] belong to the quality of poems that reveal the great poet’s love for his father.

In Magtymguly Pyragy’s poetry, the love for life, loved ones, heroic true men, women, education, science remains on the wave bed like a deep river flowing into the ocean. To the poet’s loved ones, especially to his “faith” [3, p. 727] his love for his father is unconditional. That love was the very essence of the miraculous love given to man.

He cannot imagine his life without his father. In the poem “Bu derdi” the poet says:

Bu ölmek, aýrylmak galypdyr öňden,

Peder bize miras goýmuş bu derdi[3, p. 528]

He referred to him in his elegy “Azadym kany?”: “Gözümniň nurany”, “Şährimniň soltany”, “Köňlümniň ummany”, “Münberim azany”, “Ilimniň zybany”, “Ýüregim arany”, “Öli-diri döwranyny”, “Gökleňiň pälwany”, “Bagymyň reýhany”, “Sahyplar Kurany”.

As seen in the poem, Father is the angel in his life for Pyragy. He can’t imagine his life without him. Azadi lives forever in the hearts of not only Magtymguly, the disciple of the disciples, but also for the entire Turkmen, as well as for the mankind.

Dovletmammet Azadi is a great master of words, a philosopher, a teacher of all times and nations. The father of Magtymguly Pyragy, the bright star of the world of poetry, the light of his eyes, his mind, his faith. Dovletmammet Azadi is the master, teacher, and guide of Magtymguly Pyragy, the King of Poetry. And Magtymguly is an unrepeatable student who grew up in such a noble family, was brought up.

In addition to being a teacher of students like Magtymguly, Dovletmammet Azadi wrote famous philosophical treatises such as “Wagzy-azat” [2] under the pseudonym “Azadi”, religious moral works such as ” Behiştnama”, “Muhteser”, ” Hekaýati jabyr Ensary”, and dozens of poems. He is a great wordsmith who has left a legacy for generations. Among these works, the book “Wagzy-azat”[2] has great educational value.

The author of “Wagzy-azat” considers it the meaning of his whole life. This book is a philosophical work that includes the great “master’s” views on man, human status, state and state structure, nature, moral categories, education, parent-children relations, science and learning.

Parents are sacred for every human being. It would be hard to find a creature named human who would deny this. But for Magtymguly Pyragy, he is an angel, an exemplary person, and what else should be balanced is eternity, greatness.

There is information that Dovletmammet Mullah educated some students in the villages. Not only village boys, but also people from nearby villages and even distant ones came to study in his madrasa. As Magtymguly Pyragy points out in his poem:

“Doga kylsam, jebri-jepam ekserdir,

Ylym öwreden ussat-kyblam pederdir”[3, p. 778]

People’s Poet of Turkmenistan Atamyrat Atabaev, who artistically translated “Wagzy-azat” into the modern language: “Generally, in Magtymguly’s poetry, the dignity and honour of his father is raised to the throne. He sees Azadi not only as a father who gave birth, but as a powerful master “[2,2].

Dovletmammet was a teacher in the village. The main medium that raised him to the level of mastery was the poetic word that spoke the truth. Dovlet Mullah attached great importance to the importance of every word.

Dovlet Mullah foresaw a great and bright future in his son. At first, he educated him himself, then handed it over to Niyaz Salih mullah. Outside of school, Magtymguly continued his father’s profession as a carpenter, and also practiced jewelry.

Magtymguly was educated at “Idrisbaba” in Gyzylayak village and “Gögeldaş” madrasas in Bukhara. Later, Magtymguly received the fundamental education of that time at the “Shirgazy” madrasa in Khiva.

Magtymguly gets acquainted with the works and books of the great scientists and poets of the East and expands his worldview. Dovletmammet Molla played a very important role in Magtymguly entering the world of science and becoming a poet.

In the poem “Atam” the role of Dovletmammet Mullah in the life of Magtymguly is emphasized. Just like how important the son is to the father, the role and importance of the father in his life to the son is revealed in its fullness. The content of the poem is that Doletmammet Mullah lived a life without striving for wealth and fortune, that life in this world is given as a test, and in that test world, one should live by giving correct and fair answers to the problems that arise, that one should build one’s end, i.e., the heavenly place during one’s time in this world, with one’s own sincerity and character, reveals that the world is not eternal and so on. The way he promoted was the way of Islam and conscience. He fasted, laboured during the day and night, studied, made products for the family’s expenses: plowed the land, sowed wheat, got the harvest. He continued the path of prophets and guardians. When Magtymguly portrayed his father as an angel, he explained that he did not commit any sins, he only did good deeds, and he was busy with good deeds. In the last verse of the poem:

Magtymguly, gizlin syryň bar içde,

Kämil tapsaň, kyl gullugyn serişde,

Magşar güni gaýgysyz girer behişde,-

Her kim çyndan bolsa dosty atamyň.[3, p. 376].

Magtymguly Pyragy understands his father and agrees with his ideas. However, he would never be able to travel without his white permission. Such a relationship originates from the morality, upbringing, and tradition established in the family of the noble father. Therefore, it is a common situation in this traditional family that father and son can listen to each other throughout the content of this proverbial poem and come to a certain conclusion. This topic of education is treated as a special chapter in the book “Wagzy-azat”.

In general, as can be seen from the poet’s above-mentioned poems, Magtymguly Pyragy conveys the noble image of his father through his lines. In these poems alone, the noble Father is depicted as a light of diamond.