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ABSTRACT
In the literature on linguistic culture, metaphors are put together with proverbs, phrases, similes, which are considered
the main linguistic and cultural units of the language. [8] According to V. A. Maslova, who has conducted researches
on linguistic culture and cognitive linguistics, the metaphor “... reflects fundamental cultural values, because it is ba
sed
on the national-
cultural worldview” [8, 91]
KEYWORDS
Object, symbol, action-state, sentence, concept, sentence-metaphor, text-metaphor, verbal expression, phrase.
INTRODUCTION
In the theoretical studies of metaphors in Uzbek
linguistics, the researchers mainly thought about word-
metaphors. [10, 94-100; 144-151]
Texts using metaphors show that not only the concept,
but also the expression of a specific situation can be
based on a metaphor. Therefore, it is appropriate to
study metaphors as metaphors in the form of words,
phrases, sentences, and texts. We propose to include
the terms sentence-metaphor and text-metaphor in
the scientific term.
It is known that language is connected to the outside
world through meaning. The study of the phenomena
behind language signs is of great importance in
elucidating the relationship between human cognitive
activity and speech activity.
Research Article
LINGUISTIC AND COGNITIVE CHARACTERISTICS OF SIMILES AND
METAPHORS IN THE UZBEK LANGUAGE
Submission Date:
April 20, 2023,
Accepted Date:
April 25, 2023,
Published Date:
April 30, 2023
Crossref doi:
https://doi.org/10.37547/ajps/Volume03Issue04-06
Durdona S. Khudayberganova
Doctor Of Philology, Professor Head Of The Department Of The Institute Of Uzbek Language, Literature And
Folklore Of The Uzbekistan Academy Of Sciences, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ajps
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
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Analogy and comparison, as many researchers admit,
are among the most widely used methods in human
thinking, and its verbal expression shows that
language nomination is a rare phenomenon. In
particular, the transition of the conceptual metaphor
to the verbal stage shows a complex cognitive-
semantic process. “In a metaphor, falsehood and truth
are combined... Metaphor is not only a shortened
simile, but also a sh
ortened contrast,” writes N.D.
Arutyunova. [1, 5-32] In fact, the word used in a
metaphorical sense shows the comparison of two
different concepts as well as their mutual opposition.
The main part. A unit with a metaphorical meaning
occurs in the structure of the text mainly in the
following cases: 1) as an expression of a concept; 2) as
an expression of the situation; 3) as an expression of
the sum of circumstances.
A metaphor is realized as a word or phrase in a text
when it expresses a concept. It is known that the word-
metaphor implicitly expresses the comparative
relationship of the denotation of an object, symbol or
action-state in a sentence with another object, symbol
or denotation of an action-state. Therefore, it is
recognized by many researchers that most metaphors
are a reduced form of the simile device.
It can be said that linguistic and non-linguistic features
of word-form metaphors are sufficiently studied in our
linguistics. [10] Their psycholinguistic and cognitive
aspects await their own research. Cognitive word-
metaphors are mainly understood from the semantics
of words denoting actions and signs, and implicitly
express the concept of the object and event being
compared. For example: He stopped talking; The
conversation dragged on; The verb used in the
figurative sense in sentences such as “he connected
the sentence’ shows that the author of the text likened
the sentence to objects such as thread and rope in its
semantics. Below are examples of such metaphors.
EMOTION IS AN adversary
He could barely overcome this sudden feeling and
motioned to the palace to “knock on the gate” (O.
Yaqubov. The novel “Treasure of Ulugbek”). He
hesitated only for a minute, they took only a second
with the turmoil in his heart (O. Yakubov. The novel
“Treasure of
Ulugbek’). Suddenly the motherly love
that enveloped her div won, and she forgot the pain
she had suffered. (P. Tursun. The novel “Teacher’)
It can be seen from the examples that the words used
in the metaphorical sense in the texts indicate that the
creator of the text imagined the emotion as an
opponent. Comparison of the concept of emotion in
Uzbek with burning things such as candles, embers,
fire caused the emergence of the following cognitive
metaphors.
EMOTION IS A FLAMMABLE THING
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Qalandar esa... ko
‘nglida Mirzo Ulug‘bek hazratlariga
hech bir gina-
kudurati yo‘q. Bil’aks yuragining bir
chetida hamon iliq hislar miltirab turadi.( As for
Qalandar... he has no grudge against Mirzo Ulugbek.
Warm feelings are still flickering in one corner of Bil’aks
heart
.) (O. Yakubov. “Treasure of Ulugbek” novel) My
Uzbek mother’s anger flared up even more: can you
hear me, deaf? (A. Qadiri. The novel “The past days’.)
In the Uzbek language, it is common to compare
emotions and feelings to the waves of the sea, river, or
ocean. Pay attention to the text below:
Boburning boyagi behalovatligi va tushkun kayfiyati
endi tarqab ketgan, ko‘nglida yana yaxshi istiqbolga
ishonch tuyg‘usi mavj urar edi. (Babur’s usual
despondency and depressed mood were now
dissipated, and the feeling of confidence in a good
prospect was once again surging in his heart.) (P.
Kadirov. The novel “Starry Nights”)
It can be seen from the texts that the cognitive
metaphor of EMOTION IS - WAVE is understood
through the combinations “confidence’.
In th
e above texts, the combination “a wave was
beating in the heart” indicates that the author of the
text compared the heart to the sea (river, ocean).
Cognitive metaphors based on comparing the family to
a tree occupy an important place in the linguistic
thinking of Uzbek speakers. In this, the strength of the
family is compared to the deep roots of a tree. In A.
Qadiri’s novel “Gone Days’ there is a sentence that
expresses the cognitive metaphor FAMILY IS A TREE:
Khushroy uprooted a family in three months and is
peaceful. In the thinking of the author of the text, the
comparison of the family to a tree caused the
emergence of expressive linguistic metaphors.
As a result of our observations, it can be said that when
cognitive metaphors are expressed by a word, this
word in most cases refers to the verb group. In this
case, the speaker uses a word denoting an action
characteristic of an object as a word denoting an action
characteristic of another object. For example, Uzbek
verbs such as “to catch”, “to burn” and “to fly” have
this feature. In the 5-
volume “Annotated Dictionary of
the Uzbek Language’ examples of such words are
given as follows.
MAN IS A FLAMMABLE THING:
“When there was no
answer from the girl, Aysha Khan started to behave
worse. A. Muhiddin. Guil
ty without guilt”. [15,206]
THE PROBLEM IS THE CLIFF:
“As the identity of the
deceased was revealed and information was added
one after another, the problem deepened and the end
of the story was not visible.“Youth.” [15, 519]
HORSE (CAR, TRAIN) THIS IS A BIRD:
“The hoof of the
horse flying up the hill raised its head from the ground
and crushed and crushed the tulip bud that was about
to open today. P. Kadirov, Starry nights.. ... as the train
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suddenly flew from the desert into the blue valley ...
hot tears involuntarily fell from the eyes of the soldier
from Ferghana. Oybek. Breezes from the Golden
Valley”. [15, 309]
MAN IS A DOG: “–
Hey, you're welcome, Safar! - said the
bull, - what are we saying, what are you saying! A.
Qadiri. A scorpion from the altar”.
[14,62]
In many languages of the world, it is recognized that
the verb to rise (to rise) creates cognitive metaphors
representing positive events, and the verb to fall
represents negative events. This situation is also
present in the Uzbek language. For example, rise in
status (reputation, price); This can be evidenced by
such combinations as losing the position, losing the
price, and losing the reputation.
Such common metaphors, given as an example, show
the figurative way of thinking of Uzbek speakers, and
also indicate that hidden similes stored in their
linguistic memory, molded and at the same time
implicitly manifested in speech exist as a system with
its own legitimacy.
It should be said that when cognitive metaphors are
expressed through a verb group, the cognitive
“iceberg’ sinks deeper into the mental “ocean”, that is,
the standard of analogy is not directly expressed in
speech. Compare: Burning eyes. Such metaphors
weaken the latent content inherent in metaphors.
They formed a lot of stereotyped units in the Uzbek
language. For example: such as the sea of fantasy, the
fire of love (anger, revenge), the river of life, the
threshold of happiness, the wine of life, the caravan of
life, the key to happiness, the burden of dreams,
heartache. When such units are used in speech, the
verb they are combined with often has a transitive
meaning: like swimming in the sea of fantasy, burning
in the fire of love, carrying the burden of dreams. From
such sentences it is understood that there is a cognitive
metaphor, but the fact that the unit referring to the
standard of analogy in them has a verbal expression
weakens the implicit content to a certain extent.
Similes are recognized as linguistic and cultural wealth
of language, like metaphors, metonymy, proverbs and
expressions in the literature of linguocultural studies.
[3,4,5,13] Such cultural units are evidence of the
mentality specific to an ethnic group, as well as the
level of expression of real reality through language.
They also show the social and spiritual development of
the people.
The Russian linguist V. Maslova paid special attention
to the anthropocentric aspects of similes and wrote:
“The fact that the compared objects belong to
different spheres that are far from each other reveals
a whole chain of complementary associations that
require each other, which, while ensuring the
completeness of information also increases sensitivity;
the farther the compared objects are in reality, the
brighter their expressiveness becomes. The heuristic
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function of similes is again seen in the fact that they
allow a deeper and wider understanding of the realities
of the world, to understand their various and often
unexpected aspects”. [7]
Semantic-syntactic, pragmatic and methodological
aspects of simile in Uzbek linguistics have been the
object of research in a number of works.[2,9,11,12] They
mainly researched simile devices in compound or
sentence form. In the article of Professor N.
Mahmudov published in 2011, for the first time in Uzbek
linguistics, attention was paid to the linguocultural-
logical aspects of similes[5].
In modern studies, great attention is paid to the
linguocultural and ethnolinguistic aspects of similes.
The author of the book "Lingvokulturologiya" V.A.
Maslova emphasizes that similes reflect the national
worldview of a certain people and proves this opinion
based on the analysis of simile devices used in Russian,
Belarusian and Kyrgyz languages. According to him,
глаза блестящие, как Иссык
-
Куль, стройный, как
марал, сильный, как Манас (eyes shini
ng like Issyk-
Kul, slender like deer, strong like Manas) such devices
reflect the national outlook of the Kyrgyz people.[7]
V.A. Maslova also emphasizes that the figurative way
of thinking of a certain nation is clearly manifested in
the similes used in that vernacular.[7] This opinion of
the scientist is also confirmed by stable similes in the
Uzbek language. The materials collected for the
‘Explanatory Dictionary of Uzbek Language Similes”
[6] show that the people’s attitude to a specific object,
symbol, action-state, and associative way of thinking
are also reflected in similes. In particular, we can see
this in Uzbek language similes about people.
Fixed similes about a person in the Uzbek language can
be classified into the following semantic groups.
1. Similes related to human organs: alifdek / sarvdek /
sambitdek / shamshoddek tik qomat, angishvonadek
kichkina og‘iz, anorday qizil yuz, burgutnikiday o‘tkir
ko‘z, gilosday qizil lab, guruchday oppoq, mayda tish,
zulukdek qora qosh, ipday ingichka qosh, kulchadek
yumaloq yuz, tunday qora soch, cho‘michday katta
burun. ( tall like alif / cypress / sambit / shamshad, small
mouth like an angel, red face like a pomegranate, sharp
eyes like an eagle, red lips like cherry, white like rice,
small teeth, black eyebrow like a leech, thin eyebrow
like a string, round face like an ash, black hair like a
night, big like a bowl nose)
2. Similes related to the appearance of a person:
azroilday xunuk, bo‘rdoqiday / meshday semiz, devday
bahaybat, zanjidek qop-qora, niholday nozik, oyday
go‘zal,
suqsurday
chiroyli,
terakday
novcha,
chigirtkaday / arvohday / kosovday / cho‘pday ozg‘in.(
ugly as an azrael, fat as a goad / mesh, huge as a giant,
black and black as a chain, thin as a sprout, beautiful as
the moon, beautiful as a sow, young as a poplar, thin as
a grasshopper / ghost / blackbird / stick.)
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3. Similes related to the physical characteristics of a
person: sherday kuchli, ayiqday baquvvat, alpday
pahlavon, gulday nafis(strong like a lion, strong like a
bear, brave like an alpine, elegant like a flower).
4. Analogies related to the human voice: ayiqday /
sherday / arslonday / tuyaday bo‘kirmoq, na'ra
tortmoq, bo‘ri
day uvillamoq, momaqaldiroqday
gumburlamoq, qo‘ng‘iroqday jarangdor(roar like a
bear / lion / lion / camel, growl, howl like a wolf, rumble
like thunder, ring like a bell).
5. Analogies related to human speech: avtomatday tez
gapirmoq, bedanaday sayramoq, bulbulday sayramoq,
itday
qopmoq,
itday
irillamoq,
chumchuqdek
chirqillamoq(talk fast like an automaton, sing like a
quail, sing like a nightingale, bark like a dog, growl like
a dog, chirp like a sparrow).
6. Similes related to the character of a person: bir qop
yong‘oqday
shaldir
-shuldir,
avliyoday
begunoh,
ammamning buzog‘idek bo‘sh, ipakday muloyim, itday
sadoqatli, molday befahm, musichaday beozor, sutday
oq, tayoqday to‘g‘ri, tulkiday ayyor, eshakday qaysar,
qo‘yday yuvosh(as a bag of nuts, innocent a
s a saint,
empty as my aunt's calf, gentle as silk, loyal as a dog,
stupid as an ox, innocent as a mouse, white as milk,
straight as a stick, cunning as a fox, stubborn as a
donkey).
7. Parables related to the human condition: baqaday /
shamday / haykalday / toshday qotmoq, bezgak
tutganday qaltiramoq, yosh boladay quvonmoq,
dokaday / devorday / bo‘zday oqarmoq, tilla topgan
gadoyday sevinmoq, to‘rvasini yo‘qotgan gadoyday
talmovsiramoq, yetimchadek mung‘aymoq, yog‘day
erimoq, igna ustida o‘tirganday betoq
at, ilonday
to‘lg‘anmoq, kuydirgan kalladay tirjaymoq, lavlagiday /
sholg‘omday qizarmoq, suvga tushgan bo‘lka nondek
bo‘shashmoq (freeze like a bag / candle / statue / stone,
tremble like a fever, rejoice like a young child, white like
a cloth / wall / gray, rejoice like a beggar who has found
gold, suffer like a beggar who has lost his bag, grunt
like an orphan, melt like oil, restless like sitting on a
needle, full like a snake, like a burnt head grin, turn red
like a beet / turnip, loose like a loaf of bread in water.).
8. Analogies related to human behavior: yelimday
yopishmoq, yeb qo‘yguday qaramoq, yov quvganday
yugurmoq, itday / devday / eshakday / molday / qulday
ishlamoq, och kalxatday yopirilmoq, ko‘z qorachig‘iday
asramoq, maymunday / echkiday sakramoq, molday /
itday / cho‘chqaday / ho‘kizday ichmoq, toshbaqaday
sudralmoq, o‘qdek otilib chiqmoq(stick like glue, look
like a sheep, run like a hound, work like a dog / giant /
donkey / cow / slave, close like a hungry hawk, watch
like an eyeball, jump like a monkey / goat, like a cow /
dog / pig / ho drink like a girl, crawl like a turtle, shoot
like an arrow).[6]
The similes related to the person in the Uzbek language
show that the number of similes representing the state
and behavior of a person is more than similes in other
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spiritual groups. In the next place are similes
representing human organs. So, it can be concluded
that Uzbek speakers express human behavior more
figuratively.
The words chosen as benchmarks for analogy are
linguistic units that show the linguistic and cultural
characteristics of the Uzbek language. In similes
related to human character and behavior, it is known
that Uzbek speakers use words denoting various
animals and animals more often. For example: itday
sadoqatli, molday befahm, musichaday beozor,
eshakday qaysar, qo‘yday yuvosh (Loyal as a dog,
stupid as an ox, innocent as a mule, stubborn as a
donkey, meek as a sheep )( analogies related to
character); itday ishlamoq, echkiday sakramoq,
toshbaqaday sudralmoq, ilonday chaqmoq, bulbulday
sayramoq (work like a dog, jump like a goat, crawl like
a turtle, flash like a snake, dance like a nightingale)
(similes involving action).
In the Uzbek language, plant and fruit names are often
used as analogies. Examples of such similes are sambit,
shamshad, cypress, poplar, beetroot, turnip, cherry,
apple, walnut. It is obvious that the use of words
denoting an animal as a standard of analogy is related
to the act of expressing the subjective attitude of a
person. For example, there are more than ten similes
with the word dog as a standard, all of them applied to
humans. The snake standard also has this feature.
CONCLUSION
Based on the observation of the artistic metaphors and
similes used in the prose works created by Uzbek
writers, it can be said that they show the
characteristics of the individual speech style of a
certain creator, as well as the artistic thinking of Uzbek
language speakers and their attitude to language units.
Many metaphors used in the Uzbek literary language
have become our linguistic wealth.
The analyzed linguistic units show the figurative way of
thinking of the Uzbek language speakers, and also
indicate that hidden similes stored in their linguistic
memory, molded and at the same time implicitly
manifested in speech exist as a system with its own
legitimacy. Determining these system units, which are
considered the wealth of the Uzbek language, is of
great importance in defining cognitive models in our
language.
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3.
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