Volume 04 Issue 09-2024
56
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
09
P
AGES
:
56-63
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
In the article, some events in the life of the Uzbek and Karakalpak people, their professions, living conditions, and
ethnic characteristics of the language units are proved on the basis of theoretical and practical examples.
KEYWORDS
Linguaculturology, phraseology, phraseme, phraseological unit, extralinguistic factor.
INTRODUCTION
Each nation has its own characteristics throughout its
life and lifestyle. The regions where they lived, the
professions they engaged in, and the way of life
differed from each other. On this basis, the unique
cultures created by the people will also be different.
Linguistics studies how the units characteristic of the
national culture are reflected in the language.
METHODOLOGY
Language units related to the worldview, thinking,
thoughts, lifestyle, customs, national values of the
Uzbek and Karakalpak people, as well as their
profession, living conditions, and ethnic characteristics
are presented in the article based on examples.
RESULTS
Prof. A.E. Mamatov states: "The center of attention of
linguistic and cultural studies is the person who owns
the language and culture, his knowledge appropriate
Research Article
RELATIONSHIP OF SYNONYM PHRASES WITH POPULAR CULTURE
Submission Date:
Sep 15, 2024,
Accepted Date:
Sep 20, 2024,
Published Date:
Sep 25, 2024
Crossref doi
https://doi.org/10.37547/ajps/Volume04Issue09-08
Haytbayev Oybek
Assistant teacher, Nukus State Pedagogical Institute named after Ajiniyaz, 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 09-2024
57
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
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P
AGES
:
56-63
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
to the conditions, moral norms that show the person
as a representative of this culture. The anthropocentric
features of linguistics correspond to the general
traditions of humanitarian studies and, in particular,
linguistics, which return to the human factor in
language and the owner of the language, who is a
central figure in the communicative process.
The research object of linguistic and cultural studies is
the national culture determined by the cultural
heritage of the entire nation and its moral and ethnic
values. The owner of the language combines the
elements of world, national, local, social and
specialized culture [1].
A number of successful attempts have been made to
explain the culturally significant property and nature of
existence in the form of language signs from the point
of view of linguistics oriented to linguculturalology. In
this sense, I.V. Karasik attaches special importance to
studies on linguistics and country studies, in which he
refers first of all to the famous work of Ye.M.
Vereshagin and V.G. Kostomarov ("Язык культура",
-
M., 1973). While studying the language as an organic
part of human existence in the social and natural
environment, linguists rely on the thesis that
elucidating the language from the linguocultural point
of view is the comparative study of this language with
the mother tongue or another foreign language.
Therefore, as a unit of research objectively relevant
only to a specific ethnocultural community (names of
clothing, devices, food, customs, etc.), lacunae - that is,
"minus-facts" of reality that do not have any meaning.
it turns out that they require an adequate
understanding of the lexical system of one language
compared to that of another, and, of course, additional
information about a specific national culture.
Development of linguistic and cultural direction,
according to V.T. Klokov, it is based on the desire to
understand the phenomenon of culture as a specific
form of existence of man and society [2]. At the same
time, the author emphasizes that the facts, which have
acquired a philosophical character until now, should be
considered scientifically. The scientific approach is
clearly reflected in the understanding of culture as a
semiotic system, which, on the one hand, contains a
certain part of information useful for society, and on
the other hand, it appears as a means of finding and
satisfying the need for this information [3].
Russian linguist V. N. Telia in his fundamental work on
phraseology emphasized that phrasemes are the
language unit that most vividly expresses the linguistic
and cultural nature of a certain ethnic group and said:
"The phraseological layer of the language is a mirror
that reflects the image of the linguistic and cultural
community"[4]. V.A. Maslova, who created special
studies in the field of linguistic culture, also evaluated
phraseology as important linguistic and cultural units.
He said that the archetypal, mythological and
axiological views of humanity are reflected in the
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expressions. The study of such units is very important
in determining the characteristics of the people's
mentality. At this point, we consider it permissible to
quote the following valuable opinions of the scientist
about phraseological units: 1) there are "traces" of
national culture that must be identified in most of the
phraseological units; 2) cultural information is stored in
the internal form of phraseological units, which is a
figurative representation of one or another
phenomenon of the objective world, and gives
phraseology national-cultural coloring; 3) it is very
important to reveal the national-cultural connotation
in determining the national-cultural identity[5].
Since the phraseological system of any language in the
world is always changing, developing and enriching,
the interest in studying phraseology in world linguistics
always leads to the discovery of new aspects of it. In
particular, despite the fact that phraseologisms are
comprehensively analyzed semantically, structurally-
grammatically and methodologically-pragmatically,
and there are enough related works, there are still
problems waiting for their solution in the comparative
study of their cross-linguistic national-cultural features.
Phraseologisms are a phenomenon that shows the
national character of each nation. In them, thoughts
based on experiences accumulated during the life of
the nation are reflected in a figurative way. It should be
noted that the national-cultural characteristics of
phraseology are determined based on their
extralinguistic factors. Extralinguistic factors mean
social, economic, cultural conditions, as well as aspects
that stimulate the formation and development of
phraseological units and show their national character.
Studying the history of the origin of phraseological
units allows for a deeper understanding of the
worldview, thinking, thoughts, lifestyle, traditions, and
national values of the Uzbek and Karakalpak peoples.
This situation requires a perfect knowledge of the
etymology of the units that make up the phraseological
layer of the Uzbek and Karakalpak languages,
expanding the scope of research in this regard and
creating an etymological dictionary of phraseology. As
B. Yoldoshev noted about this, studying the history of
the origin of expressions helps to research the
generalizing power of folk thinking and ways of
enriching the language lexicon during the speech
process. Therefore, in the future, it is necessary to
strengthen research on the etymology of idioms and
create an etymological dictionary of idioms in our
language [6].
Domestic animals, including dogs, have a certain place
in the lives of Karakalpaks. The proverbs and
phraseology that appeared with the participation of
this zoonim can be a proof of this. The linguist G.
Kurbaniyazov writes: "It is known from the research
that the word "dog" is not only in Uzbek or Turkish
languages, but also in Slavic, European, Chinese
languages, as well as in their national culture it plays a
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VOLUME
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Publisher:
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crucial role. In the dictionary compiled by Q.
Pakhratdinov and Q. Bekniyazov, 51 phrases with the
"dog" component are explained [7]. In the explanatory
dictionary compiled by J. Eshbaev in 1985, 6 phrases
with the "dog" component were explained[8]
According to the Kazakh linguist Aybarsha Islam, there
are about 60 phrases in the Kazakh language with the
"dog" component. He also notes that in other Turkic
languages, including 58 in the explanatory dictionary of
the Kyrgyz language and 47 in the dictionary of the
Turkish language, there are idioms with the "dog"
component.[9] It is known that in several Turkic
languages, the phrase with this component is the
majority. They mainly have a negative meaning. It is
worth noting that there are phrases expressing a
positive meaning in the Karakalpak language".[10]
White and black have the property of symbolically
expressing meaning not only in Turkic languages, but
also in European languages. White represents good,
while black represents evil. In the semantics of the
phra
se "oq it og‘ziga kirib, qora it chiqmoq" in the
Uzbek language, there are semes of "to say various
insulting words." White dog was used in relation to
good words, and black dog to bad words. Ismathoji
boshida Xayri opani, keyin o‘sha yerdagilarni qattiq
u
rishdi. Hammasining kapalagi uchib, bo‘zrayishib
qoldilar. “Yo‘qollaring, hammangning basharang
qursin!” –
deb og‘zidan oq it kirib, qora it chiqdi (Oydin.
“Yamoqchi ko‘chdi”) [O‘TFL, 210]. In this sense, the
phrase "og‘zidan bodi kirib, shodi chiqadi" is
considered synonymous.
The semantic content includes the semantics of
“beadab so‘zlar bilan so‘kinmoq” ("to swear with
obscene words"): U
–
serjahl odam. Sal narsaga
ranjiydi, og‘zidan bodi kirib, shodi chiqadi (Oybek.
“Quyosh qoraymas”). Ota uning kayfi b
orligini va hozir
uning og‘zidan bodi kirib, shodi chiqishini bildi
-yu,
yuzini teskari o‘girib, o‘tib ketdi (S.Ahmad. “Kuyov”)
[O‘TFL, 211]. In this sense, the following phrase is also
synonymous: O'ziga kelganini go'zidan qaytarmay
"daf'atan tiliga kelgan so'z-gapni aytishdan o'zini
tiymay." Variant: og‘ziga kelganini. (whatever comes to
mind.)
Onasi qizining ra’yini qaytarmadi. Eriga aytdi.
Madaminxo‘ja ham qarshilik qilmaydigan bo‘ldi. Ammo
u Maston kampirga og‘iz ochdi
-yu, baloga qoldi.
Kampir sochlarin
i yulib dod soldi, og‘ziga kelganini
bo‘g‘zidan qaytarmay o‘g‘lini yomon haqorat qildi
(M.Ismoiliy. “Farg‘ona tong otguncha”). Hovli yuzida
atlas ko‘ylagining yengini tirsagigacha shimargan
Oyshaxon paydo bo‘ldi. U jahlidan ko‘karib ketgan,
vajohatidan xuddi birov bilan yoqalashmoqchiga
o‘xshar edi. U oshxonada Mastonbibini ko‘rgach,
ko‘prik u yoqda qolib, ariqdan hatlab o‘tdi. “Bekorchi
xo‘ja bo‘lib, sizdan osh
-
non so‘radimmi, tumonat ichida
og‘zingizga
kelganini
vaysabsiz?”
(S.Ahmad.
“Mastonbibi”). [O‘TFL
, 211]. The meanings and usage
of the phrase "Awızınan aq iyt kirip, qara iyt shıvıw" in
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the Karakalpak language are practically the same as in
the Uzbek language. Examples:Sonı qula
ǵ
ıń
a alt
ı
n s
ı
r
ǵ
a
etip ta
ǵ
ı
p al degenimdi bilemen, ábden sharbayalan
ı
p
aspan
ǵ
a shapsh
ı
d
ı
, aw
ı
z
ı
nan aq iyt kirip, qara iyt sh
ı
qt
ı
(G. Esemuratova). Sársen: Mag
‘
an sóylegenshe
qat
ı
n
ıń
d
ı
t
ı
y! Aw
ı
z
ı
nan aq iyt kirip, qara iyt sh
ı
ǵ
ı
p at
ı
r
(M.N
ı
zanov). The semantic structure of the phrase
contains the semantics of
“
salbiy yoki ijobiy
ma’nodagi
har xil gaplarni gapirmoq, og‘zidan haqoratli gaplar
chiqmoq” ("speaking various sentences in a negative
or positive sense, uttering offensive sentences.") It
forms a synonymous relationship with the phrases
“Awızına kelgenin ayttı, awızına kúshi
jetpedi” in the
Karakalpak language.
Karakalpak linguist A. Pirniyazova expressed the
following opinion: "Because the Karakalpak people
lived near the mouth of the Amu Darya into the Aral
Sea, they mainly engaged in fishing, agriculture, and
animal husbandry." People interacted with each other
through language with good wishes and intentions.
Based on their professions, which were the source of
their livelihood, they wished each other good wishes
each time. Phrases related to these professions have
formed in the language. Anyone who wanted the
etiquette "Jılımıń maylansın" said to the fisherman
with a wish: "May you have lots of fish!" The meaning
of this phrase is related to the fact that a lot of fish fall
into "Jılım." Qırmanın qızıllansın idiom was use
d by the
peasants in the autumn. Its meaning is expressed in the
sense that you will harvest abundantly. The
phraseological unit "Tórt túliń say bolsın" is used to
refer to a person engaged in livestock farming.
Among other peoples engaged in animal husbandry,
including the Kazakh people, four full cows, as in the
Karakalpak language, mean camels, cattle, horses, and
sheep and goats.
Phraseologisms are a mirror of national life, and
therefore the national cultural foundations preserved
in them reflect the mentality of the people.
Phraseologisms reflect the national characteristic in
spiritual differences and summarize a culturally and
psychologically complex way of thinking. Their
national-cultural meaning is expressed by an element
in the phraseological unit that reflects the unique
figurative way of thinking of the people. In the Uzbek
language, there are phrases such as áwmeti keldi,
áwmeti júrdi, áwmeti kulip baqtı, which are synonyms
for the phrase "omadi kelmoq." The phrase in the
Uzbek language is explained as follows: Omadi keldi
kimning qulaylik paydo bo'lib, ishi yaxshi rivoj topa
boshladi. Option: Luck has come. Synonym: whose luck
has come. Antonym: who's luck has gone; who's luck
escaped
“Bir omadim keldi
-da,
–
derdi u nihoyatda quvonib.
Sizga tushgan savollar menga tushganda, kunimni
ko‘rar edim. (P.Qodirov. “Uch ildiz”). U hamma vaqt
Saidiyga: “Omad kelganda pul topish va uni ushlash
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kerak. Mol-
dunyo orttirish zarur”–
deb nasihat qilgani-
qilgan. (A.Qahhor. “Sarob”) [O‘TFL, 194].
Successful, whoever had a convenience, his business
began to develop well. Synonym: luck (i) came to
whom. Antonym: who's luck has gone; who's luck
escaped
Shaftoli pishganda uni ham pullab, kampirga bo‘z,
Gulra’noga ro‘mol, omadi yurishib, shaftolining bozori
kelsa, bi
r kiyim atlas olib berib, yolg‘iz qizini baxtiyor
qiladi. (O.Yoqubov. “Ota izidan”) [O‘TFL, 194].
In the Karakalpak language, the phrases eshegi
jorjaladı, iyti otladı are also interpreted as "isleri, talabı
kelisti, áwmeti keldi" in the "Dictionary of
Phraseological Units of the Karakalpak Language"
[QTFS, 62, 83]. Nesiybesine, bunnan sawatlıraq molla
-
iyshanlardıń bári xatlanıp, bunıń eshegi jor
ǵ
alap tur.
(M.N
ı
zanov). As mentioned above, the Karakalpak
people have been engaged in animal husbandry for a
long time and continue to do so today. In villages, there
are sheep and goats in almost every room.
However, most of them keep goats. Each family lives in
its own way, in many places it lives in herds, and in turn
feeds herds. In these cases, the donkey often acts as a
helper. The phrase "eshegi jorg’alaw" also arose in
connection with these living conditions. It is also
known to all Turkic peoples that dogs are also
assistants to shepherds. Because almost all Turkic
peoples were engaged in animal husbandry in the past.
The phrase "iyti otladı" in the Karakalpak language
arose in this way. The dog doesn't eat herbs. But there
is a notion that even a lucky person's dog eats grass, or
that a person whose dog eats grass will be lucky, his
work will move forward, his material well-being will
increase.
In the Karakalpak language, there is a phrase "Túyeden
postın taslag’anday." It is explained in the
"Phraseological
Dictionary
of
the
Karakalpak
Language" as follows: ersi, orınsız, jónsiz, turpayı túrde
[QTFS, 150]. It primarily expresses the meaning of
"speech." It is used to express that the person
speaking speaks roughly at an unexpected moment,
instead of explaining in a casual way. For example: -
Turmıs qurdıń ba? –
dedi bir waqta Shazada túyeden
postın tasla
ǵ
and
ay etip (M.Nızanov). –
Diywanaman!
–
dedi ol sálem joq, álem joq, túyeden postın tasla
ǵ
anday
dúrs ettirip (M.N
ı
zanov). In the examples, the word
"po
’
stin" refers to the national costume worn by the
Karakalpak people. When they engaged in animal
husbandry, they processed sheepskins and sewed
sheepskins to protect themselves from the cold in
winter. This idiom arose as a result of the unexpected
comparison of the rough pronunciation of a sentence
to a camel, that is, a sheepskin thrown from above. In
our secon
d example, the phrase "du’rs ettirip" is also
synonymous with it. As a result of the pursuit of brevity
in speech, its abbreviated form is also used:
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Telefondı Oksana alsa bir ámellep dáliller! Al atasına
dus kelse “túyeden postın taslaydı”(M.Nızanov).
In the Uzbek language, the equivalent of this phrase is
the phrase "tomdan tarasha tushganday."
Tomdan tarasha tushganday means suddenly,
unexpectedly, and roughly.
Option: tomdan tarasha tushganday qilib
O‘zining shu yerdaligini bildirsinmi?. Yo‘q
-e. Tomdan
tarasha tushganday-
a? (S.Anorboyev “Oqsoy”). Har
qanday bo‘lsa ham gapni tomdan tarasha tushgandek
emas, yotig‘i bilan boshlab, o‘zini oppoq qilib
ko‘rsatishga mo‘ljallab qo‘ydi. (R.Fayziy. “Qaynana”).
Qiziq, tuppa-
tuzuk yigit, u yo‘q
-
bu yo‘q, tomdan
tarasha tushganday qilib birdan sovchi yuborgani
qanaqasi? (O.Yoqubov. “Bahor kunlarning birida”)
[O‘TFL, 265].
It should also be linked to the life and way of life of the
Uzbek people. It is known that the Uzbek people
mainly lived a sedentary life for many centuries, and
urban planning appeared in them many years ago. The
story that lies in the prototype of the phrase should be
that the Uzbek people cut wood to heat houses in
winter, cut them into strips and spread them on the
roof. It is possible that this phrase was formed when an
inappropriate, unexpected sentence was felt like a
piece of wood falling from a roof.
CONCLUSION
In general, language units, including phrases, related to
certain events in the life of each nation, their
profession,
living
conditions,
and
ethnic
characteristics,
are
also
the
subject
of
linguoculturology. Several specific aspects of science
are highlighted by scientists. Studying the history of
the origin of phraseological units allows for a deeper
understanding of the worldview, thinking, thoughts,
way of life, customs, and national values of the Uzbek
and Karakalpak peoples.
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