Volume 04 Issue 10-2024
31
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
10
P
AGES
:
31-36
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
The article develops a linguocultural analysis of the concepts “heart” and “liver” in Karakalpak proverbs. The
difference between proverbs and phraseological units, their meaning and the use of phraseological units in them has
been proven by scientific and theoretical data.
KEYWORDS
Concept, linguoculturology, psyche, understanding of proverbs, phraseology, grammar, custom, faith, feeling,
behavior.
INTRODUCTION
The fact that the concept of "concept" is very abstract
is due to the fact that the "mental structure" at its core
does not have a clear material appearance, but is a
structure in the mind that arises in the intellectual
process. Also, the term "concept" stands in line with
other mental phenomena such as concept, meaning,
content. There was also a problem of identifying their
relationships and distinguishing their distinctive
features.
The term "concept" is derived from the Latin word
"concipere" (to collect, to think, to start). This word is
borrowed from French into English in the form of
"understanding." In essence, the transformation of the
word "conceptus" into a term is linked to the
emergence of the concept of conceptualism in
Research Article
USE OF THE CONCEPTS OF "HEART" AND "LIVER" IN THE KARAKALPAK
PROVERBS
Submission Date:
Sep 29, 2024,
Accepted Date:
Oct 04, 2024,
Published Date:
Oct 09, 2024
Crossref doi
https://doi.org/10.37547/ajps/Volume04Issue10-05
Kaipnazarova Ulbanu
Doctoral student at Nukus Pedagogical, Institute named after. Ajiniyaza, 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.
Volume 04 Issue 10-2024
32
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
10
P
AGES
:
31-36
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
philosophy. The founders of this trend, Pierre Abelyar
(1079-1142) and John Locke (1632-1704), show that
there are special objects in the objective world, and as
a result of the reflection of the connections between
them in the mind, universalia are born and the concept
is formed.[1:55]
On the one hand, the complexity of the concept, on the
other hand, as K. Hardy said, each concept "is a
constellation of all existing elements and types of
processes, so that any abstract concept is connected
to its own sense."
A completely different definition from the principle
point of view belongs to A. Solomin. According to him,
the concept is an abstract scientific concept formed on
the basis of concrete life concepts (Solomin, 1995:
246). Such an approach corresponds to the opinion of
S.D.Cacnelson, that is, the formal and substantive
comparison of everyday knowledge given in
explanatory dictionaries with the first-level concepts,
and the second-scientific, that is, opposed to the
knowledge given in encyclopedic dictionaries. [4]
As a linguocognitive phenomenon, a concept is a unit
of information that reflects our consciousness through
mental or psychological means, human experience and
knowledge; there are new mental concepts that are
important for memory, mental vocabulary, the
language of consciousness and the conceptual system,
those or other groups within culture and, of course,
the individual. Such an understanding of the concept
allows us to combine different approaches.
The concept has dual characteristics. On the one hand,
culture enters the mental world of a person in the form
of a concept, on the other hand, a person enters
culture through a concept and sometimes influences it.
The interpretation of the concept in cognitive
linguistics, linguoculturology, and literary studies
differs. The concept, as a linguistic and cultural unit,
reflects the specific aspects of the culture of one or
another people. Taking this approach into account, in
our article, we analyzed the phraseological units with
the concept of "heart" and "liver" in the language of
Karakalpak literary works, in proverbs and sayings that
have a wide range of meanings and different structural
features, related to the muscles of the human div,
from a scientific point of view, as well as their
conceptual meanings on the example of proverbs and
sayings. Proverbs are not always the subject of
linguoculturology. In particular, proverbs do not
belong to any people, culture, but are equally relevant
to all ethnic groups.The proverb should be closely
connected with the history, culture, way of life,
spirituality of any people.
Proverbs and sayings serve to convey generalized
meanings more figuratively and figuratively. It comes
in the form of a sentence and expresses a completed
thought, in most cases expressing the meaning of
propaganda.
Volume 04 Issue 10-2024
33
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
10
P
AGES
:
31-36
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
In B. Yusupova's article "Phraseologisms in Karakalpak
folk proverbs," Professor Zh. Eshbaev proves the
qualitative features and differences of proverbs and
idioms in the Karakalpak language by dividing them
into:
1) Phraseological word combinations have the same
meaning. That is, the individual words included in the
composition lose their meaning, and the entire chain
becomes equal to the meaning of one word.
In proverbs and sayings, words retain their personal
meaning, and their meaning depends on the meaning
of these words.
2) Proverbs in most cases express a specific thought
and come in the form of a sentence.
3) Proverbs are taken from life, requiring thought.
4) Proverbs often have a moral meaning.[5]
Taking these variables into account, we can see that
proverbs and sayings are not the object of research of
phraseological units.
Phraseologisms, on the other hand, come in the form
of the most artistic, expressive figurative and deeply
meaningful ready-made word models of the folk
language and in the form of a chain of words and adopt
grammatical forms of related word branches.
Therefore, idioms participate as components in the
structure of proverbs and sayings. For example:
"Kıtap sózi qulaq qurshın qandırar,
Aqmaq sózi júrek-
bawırıńdi jandırar.[6:177]
in the proverb, the idioms "qulaq qurshın qandırar,"
and "júrek-
bawırıńdi jandırar" are used. If we look at
the literal meaning of the word "heart," the heart and
liver of a person are an important part of life, and any
person whose heart is alive will continue to live. If we
look at the concept of "heart" from the linguocultural
point of view, it is primarily a sign of feeling, a base of
emotions. The concept of "Liver" expresses the
meanings of closeness and brotherhood. In the above-
mentioned example, both the person who reads a
book and his words are wise and meaningful to the
soul, and the person who does not read a book is
stupid.
Also, the heart is located in the middle part of the div
on the inside of the div compared to other parts of
the div.The heart is the soul of a person.If the heart
beats, a person will live. From this point of view, the
heart is the center of basic feeling, where feelings and
emotions are combined. It should also be noted that
the heart is not only a place where feelings and love are
located, but also a center where human needs are filled
with spiritual world, various thoughts, endurance,
courage and courage are concentrated.
Jigitte júrek bolsa,
Basta qay
ǵ
ı
bolmas.[6:147]
Volume 04 Issue 10-2024
34
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
10
P
AGES
:
31-36
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
Erlik júrekte emes, bilekten.[6:114]
Attan atım nesi artık,
Ózi tarlanıń kók bolsa,
Torsıldaq paqır ne qılsın.
Jigittiń júregi joq bolsa[6:115]
In the first example given above, the courage of a
young man is expressed through his words that he is
not afraid of anything, and the young man is brave. And
in the second example, it is shown that the courageous
heart is not in the heart, but in the wrist is strong, in
order to be brave, the fearless heart itself is not
enough, and there must be strength in the wrist.
Kazakh linguist B. Bekniyazov in his dissertation
"Linguistic and Cultural Analysis of Somatic
Phraseological Units in the Language of the Kazakhs of
Karakalpakstan" notes that "Phraseological units with
the concept of "heart" refer to a person's behavior,
coming to life, passing away from life, feelings of joy,
food-related illness, unpleasant emotions and their
influence on pleasant emotions." [8:64]
Jawdan qaytpa
ǵ
an júregim,
Bir urtlam maydan qayta ma? [7:67]
Er-
jigittiń júregine,
Er-júwenli at jay
ǵ
asad
ı
.[7:66]
In the above examples, the concept of "heart" is used
in relation to a person's character. In the first example,
the refractory heart refers to a stubborn young man.
The second example represents a young man with a
broad heart, a white chest, and a generous demeanor.
Moreover, the concept of "heart" encounters negative
emotions in proverbs and sayings, and unpleasant
emotions in different meanings. For example, we can
see that it is used in the meanings of "heart," "pain"
and "soul."
Jaqsı só
z kewilge unar,
Jaman sóz-
júrekti tırnar.[6:69]
Qulaqtan kirgen
ǵ
iybat sóz,
Júrekke qatar muz bolıp.[6:114]
Miyrimlilik-júrekten,
Miyrimsizlik-bilekten.[6:74]
Jırawlar jıraw bola almas,
Júreginde nama-
xatı bolmay,
Jawgerler jaw
ǵ
a baralmas,
Jeteginde jaraw at bolmay.[6:92]
The first and second examples mentioned above
express negative emotions. The word " Júrekti tırnar "
means touching the heart, being upset by a hard word,
getting upset.In the second example, the word "
Volume 04 Issue 10-2024
35
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
10
P
AGES
:
31-36
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
júrekke qatar muz" means that the heart is an
unquenchable pain, a wound in the heart.The third
type of kindness comes from the heart through inner
feeling. And in our last narrative, it is concisely
conveyed through the word "heart" that if there is no
melody in his heart, he cannot be there without desire,
pain, and anxiety.
It is known that the heart is the main organ for a person
to live in this life, while the liver is located close to the
heart in the upper part of the human div, which in
medicine secretes the necessary hormones for
digestion and growth. Therefore, the words "heart"
and "heart" are used together, grammatically in the
form of a pair of words, lexically and semantically, they
are found in different conceptual meanings.
Qızdı berseń mártke ber,
Júrek-
bawırıń janbası
n.[7:57]
"Kıtap sózi qulaq qurshın qandırar,
Aqmaq sózi júrek-
bawırıńdi jandırar.[6:177]
Jaq degende jat jaqsi,
Qan jutqanda qarindas,
Júrek-
bawırıń eljirer.[7:67]
In the aforementioned examples, the word "heart-
liver" is grammatically used in the form of a paired
word, and lexically and semantically in the sense of
kinship, affection, and is used in the meanings of
suffering, sorrow for a relative or child.The word
"heart-liver" in the second form is conceptually used in
the meanings of suffering from the inside.
We can see the concept of "liver" in proverbs and
sayings, which means kinship, brotherhood, closeness,
recognizing one person as close, expressing that
another father is born from one mother.
Jatta júrgen bawırlastan,
Jaqında
ǵ
ı
dos art
ı
q.[6:88]
A
ǵ
a-baw
ı
rdan, ini tastan.[6:66]
Anası ólgen jetimge,
Qaytıp ana tabılmas.
Ákesi ólgen jetimge,
Anası bolar bawırlas.[6:38]
Bawırıńa basqandı
Tósiń menen sıypala.[6:99]
The Karakalpak people are a people rich in their many
customs and traditions.The place of these traditions in
the life of us people is special.Although the Karakalpak
customs and customs are a unwritten law, they still live
among the people without losing their national culture
and identity.We can see that traditions have been
Volume 04 Issue 10-2024
36
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
10
P
AGES
:
31-36
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
preserved in the composition of proverbs and sayings,
which are considered oral folk art.
Ókpe ber, bawır ber,
Sıba
ǵ
amd
ı
táwir ber.[6:95]
In the aforementioned parable, the concept of "Liver"
comes from the meaning of a gift.As the Karakalpak
people have long been livestock breeders, there is a
tradition of giving a guest who comes home "ustiqan,"
like their father, that is, considering the meat part of
the dish as the guest's payi."Ustixan" means bone
meat, that is, "sibağa."When they go to a place for the
first time to visit, they cook bone meat as a special dish
and feed it to that guest separately. However, if the
guest doesn't have time to eat as a special dish, they
should go to your house and eat "ustıqxanlı gósh" in
order not to leave our house, and eat it as a special
dish. This is a sign of honor, the fact that our skeletal
meat is given to itself in the same way. In the parable,
if the skeletal meat is not given, it will be given in the
same way as the skeletal meat is given in the same way
as the skeletal meat is given in the same way. In
conclusion, the national culture, values, and customs
of the Karakalpak people are reflected in proverbs and
sayings involving the words "heart" and "liver."
REFERENCES
1.
Abdinazimov
Sh,
Tolıbaev
X.Lingvokulturologiya.Nókis.2020.140.
2.
Babushkin, A.P. (ed.) (1996). Types of concepts in
language
lexical-phraseological
semantics.Voronezh:
Publishing
house
of
Voronezh State University, 104 p. [in Russian]
3.
Boldyrev. N.N. (2001). Concept and word meaning.
In: Sternin, I.A. (ed.), Methodological problems of
cognitive linguistics: a scientific publication, (pp.25-
36). Voronezh: VGU. [inRussian]
4.
Демьянков В.З.Термин «концепт» как элемент
терминологической
культуры
//Язык
как
материя смысла: Сборник статей в честь
академика Н.Ю.Шведовой
/ Отв. ред.М.В.Ляпон.
–
М.: Издательский центр «Азбуковник», 2007.
(РАН:
Институт
русского
языка
им.
В.В.Виноградова). С.606–
622.
5.
Юсупова.Б.Т.
Қ
ара
қ
a
лпа
қ
тилинен айырым
изертлеўлер.Ташкент
-2016.65.
6.
Qaraqalpaq
folklorı.
88
-100-tom.
NÓKIS
“ILIM”2014.
7.
Qaraqa
lpaq
xalıq
naqıl
-
maqalları.Nókis:Qaraqalpaqstan,1995
-72bet.
8.
Bekniyazov B."Qaraqalpaqstan Qazaqları tilindegi
somatikalıq frazeologizmlerdiń lingvomádeniy
analizi". PhD dissertaciya.-Nókis, 2020-j.
