Авторы

  • Inamjan Madiyarov
    Tashkent State University of Economics, Doctor of Philosophy (PhD) in Philological Sciences, Acting Associate Professor

DOI:

https://doi.org/10.71337/inlibrary.uz.arims.105929

Ключевые слова:

tongue twister genre folklore term

Аннотация

This article discusses the terms representing the genre of tongue twisters, which is one of the ancient genres of the Uzbek, Karakalpak, and Turkic peoples, as well as the types of folk tongue twisters according to their text composition and nature, and their specific features.


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ACADEMIC RESEARCH IN MODERN SCIENCE

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95

TYPES OF TONGUE TWISTERS ACCORDING TO TEXT

COMPOSITION AND NATURE

Madiyarov Inamjan Batirbayevich

Tashkent State University of Economics,

Doctor of Philosophy (PhD) in Philological Sciences,

Acting Associate Professor

E-mail: inamjan-1985@mail.ru Phone: +998975008500

https://doi.org/10.5281/zenodo.15657348

Abstract

: This article discusses the terms representing the genre of tongue

twisters, which is one of the ancient genres of the Uzbek, Karakalpak, and Turkic
peoples, as well as the types of folk tongue twisters according to their text
composition and nature, and their specific features.

Keywords:

tongue twister, genre, folklore, term

Entrance

Among the Uzbek people, tongue-twisters are called

"tutal," "chalg'itma,"

"chalg'ituv," "chalish," "adashish"

[1: 169], among other Turkic peoples:

among the Karakalpaks and Kazakhs -

"jańıltpash,"

among the Kyrgyz -

"

жаңылмач

," "

жаңылтмач

," "

бат айтма

," "

тил сындырмак

," among the

Turkmens - "

ýaňyltmaç

," "

ýeňyltmeç

," among the Tatars - "

тизәйткеч

," "

тил

чаплантиргич

,"

"

телкөрмәвеч

,"

"

тел

бәйләндергеч

,"

"

тел

көрмәкләндергеч

," among the Crimean Tatars - "

тезайтым

" or "

тезайтув

,"

among the Azerbaijanis -

"yanıltmac," "çaşdırma (ca)," "dildolaşdırma (ca),"

among the Ottoman Turks -

"yaniltmaç (a)," "şaşırmac (a)," "şaşırtmaç,"

among the Gagauz people "

yanıltmaç," "şaşırtma," "dil dolaştırma (k)," "dil

kösteklemä (k)," "dil kırmak,"

among the Kumyks "

янгылтмач

," among the

Karachay-Balkar people "

джангытхыч

," "

тилбургъуч

," among the Bashkirs

"

телкөрмәүес

," "

тизәйткес

," among the Nogais "

янъылтпаш

," among the

Yakuts "

чабыргах

," among the Altai people "

modor sös

," among the Russian

people "

скороговорка

," among the Tajiks "

тезгўяк

."

Literature analysis and methods

If you pay attention, you can see that in almost all Turkic-speaking peoples,

the terms expressing the genre of tongue twisters are close in meaning and
function. Such closeness indicates that the foundation of these Turkic peoples
goes back to a common ancestral language. In the process of intensive
pronunciation of a text consisting of a series of words that are difficult to
pronounce quickly, consisting of a complex sound system, such phenomena as
confusion, distraction, error, and stuttering are observed in speech. The above-


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mentioned terms indicate that this genre is based on such aspects (speaking
quickly, making mistakes, breaking the tongue).

The complex structure, the reliance on distraction in performance, is an

important feature of the fast-paced genre. It's hard to imagine it without them.
In this regard, i.e., depending on the occurrence of the phenomenon of
distraction, we conditionally classified tongue twisters as follows:

Results And Discussion

In tongue twisters based on distraction, the text has a complex structure, in

which adjacent sounds, harmonious, harmonious words, and various adjectives
participate. Such pronouncements are based solely on pronunciation distortion.
For example:

Bu bog‘cha boshqa bog‘cha[2].
Karakalpak tongue twister:
Jaqsı qayshı,
Qaysı qayshı[3: 18].
Although the given examples consist of four words, they are not easy to

pronounce quickly. In the Uzbek example, the words "bo'g'cha" and "boshqa" are
not placed side by side for nothing. If the place of "sh" and "q" in the word
"boshqa" is changed, the word "boqsha," consonant with the word "bo'g'cha," is
formed. Thus, in performance, these words harmonize with each other.
Secondly, the sounds "sh" and "ch" in the text mix during performance. A similar
situation is observed in the Karakalpak example. The words "qaysı" and "qayshı"
in the text differ by one phoneme. In the performance process, this difference is
eliminated as a result of the agreement of two words, and one of them is
pronounced.

Osmonda ikkita dumi kalta kal kalxat, birining ko‘k dumi kalta kal kalxat,

birining qora dumi kalta kal kalxat. Ko‘k dumi kalta kal kalxat qora dumi kalta
kal kalxatga xalaqit beradimi, qora dumi kalta kal kalxat ko‘k dumi kalta kal
kalxatga xalaqit beradimi[4: 61].

This sample has a complex structure with a large number of distracting

elements. This includes various elements that distract the performer, such as the
number, color, and parts of the vultures, as well as words like "kalta," "kal," and "
kalxat." Therefore, it's natural for the performer to make mistakes at certain
points during the performance process.

Tongue twisters, in which the meaning of the word changes, were in the

repertoire of adults in ancient times. We discussed this issue in the adults'
speeches. When such examples are performed, words that are absent in the text


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are accidentally spoken, or rather, their meaning changes during the
performance process. As we noted above, special words are selected for the text
of such tongue twisters. For example, when the phrase “Namanganlik To‘lagan
to‘la lagan handalak yegan[5: 406] is said rapidly, the pause between the words
"to'la" and "lagan" disappears, and when two words are added, one of them is
dropped because the last syllable of the first word and the first syllable of the
second word are the same. As a result, it sounds like "Namanganlik To‘lagan
to‘lagan handalak yegan."

Oq toy oqmi?
Qora toy oqmi?[6]
This tongue-twister also exists among the Karakalpak, Kyrgyz, and Kazakh

peoples, which is also based on a change in meaning during performance.

Tongue twisters based on wordplay (tajnisli) are constructed using the art

of tajnis. In these tongue twisters, words that are identical in form but have
different meanings are used:

Olma shoxida Olmaxon,
Olmaxonni olma, Olmaxon![7: 201]
Although the words "olma" and "Olmaxon" in this tongue twister have the

same form, they serve to express two different meanings. The word "olma" in
the first line means a fruit, in the second - a command, and the word "Olmaxon"
in the first line means an animal, in the second - a person.

Apam kóylegime,
Jańa jag‘a saldı.
Jańa jag‘anı,
Jańa saldı[3: 29].
More:
Miywagúldiń bag‘ındag‘ı miyweler,
Jılında úsh máhál miyweler[8: 445].
In the Karakalpak example, the word "jańa" means new in one place and

just now in another, while in the second example, the word "miyweler" means
fruits - fruit trees in the first line, and fruits - fruits in the second line.

Result

As can be seen from the above thoughts, yanglishmoq is a very ancient

Turkic word, and the term expressing the genre of tongue twisters in Turkic
peoples originated from this word. Also, although this genre is currently known
in Uzbek folklore as tongue twister, its essence lies in confusion, misleading, and


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ACADEMIC RESEARCH IN MODERN SCIENCE

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misleading. The reason is that the purpose of performing a quick recitation was
also to confuse and mislead the performer in ancient times.

In conclusion, a complex structure, based on distraction in performance, is

an important feature of the genre of fast singing, without which it is difficult to
imagine it. From this point of view, that is, depending on the occurrence of the
phenomenon of confusion, we determined that there are types of tongue
twisters based on confusion, where the meaning of the word changes, and tajnis
(based on wordplay) depending on the composition and nature of the text.

References:

1. Safarov O. O‘zbek xalq bolalar o‘yinlari. – Toshkent: Sharq, 2013. (Safarov O.
Uzbek Folk Children's Games. - Tashkent: Sharq, 2013).
2. Aytuvchi: Dehqonboeva Hayotxon, 2007-yilda tug‘ilgan. Andijon viloyati,
Marhamat tumani, Eshonguzar ko‘chasi, 97-uy. Yozib oluvchi: I.Madiyarov. Yozib
olindi: 2019-yil. (Informant: Dehqonboeva Hayotxon, born in 2007. Andijan
region, Marhamat district, Eshonguzar street, house 97. Recorded by: I.
Madiyarov. Recorded in 2019).
3. Maqsetov Q., Palımbetov Q. Baspaǵa tayarlaǵanlar. Qaraqalpaq jańıltpashları.–
Nókis: Bilim baspası, 1993. (Maqsetov Q., Palımbetov Q. Prepared for
publication. Karakalpak Tongue Twisters. - Nukus: Bilim Publishing House,
1993)
4. Boltabayeva U. Aktyorlik mahoratida nutqiy vositalarning o‘rni // O‘zDSMI
xabarlari. 2018. 2-son. (Boltabayeva U. The Role of Speech Techniques in Acting
Skills // Uzbekistan State Institute of Arts and Culture Bulletin. 2018. Issue 2).
5. Mirzayev T., Safarov O., O‘rayeva D. Tuzuvchilar. O‘zbek xalq og‘zaki ijodi
xrestomatiyasi. – Toshkent: Aloqachi, 2008. (Mirzayev T., Safarov O., O'rayeva D.
Compilers. Anthology of Uzbek Oral Folk Art. - Tashkent: Aloqachi, 2008).
6. Aytuvchi: Hasan ota, 1947-yilda tug‘ilgan. Andijon viloyati, Marhamat tumani,
Baliqchilik qishlog‘i. Yozib oluvchi: I.Madiyarov. Yozib olindi: 2019-yil.
(Informant: Hasan ota, born in 1947. Andijan region, Marhamat district,
Baliqchilik village. Recorded by: I. Madiyarov. Recorded in 2019).
7. Safarov O., Ochilov K. Tuzuvchi va nashrga tayyorlovchilar. Boychechak.
O‘zbek xalq ijodi. Ko‘p tomlik. Bolalar folklori. Mehnat qo‘shiqlari. – Toshkent:
Adabiyot va san’at, 1984. (Safarov O., Ochilov K. Compilers and editors.
Boychechak. Uzbek Folk Art. Multi-volume series. Children's folklore. Labor
songs. - Tashkent: Literature and Art, 1984).
8. Qaraqalpaq folklorı. Kóp tomlıq. 88-100-tomlar. – Nókis: «Ilim», 2015.
(Karakalpak Folklore. Multi-volume series. Volumes 88-100. - Nukus: "Ilim,"
2015)

Библиографические ссылки

Safarov O. O‘zbek xalq bolalar o‘yinlari. – Toshkent: Sharq, 2013. (Safarov O. Uzbek Folk Children's Games. - Tashkent: Sharq, 2013).

Aytuvchi: Dehqonboeva Hayotxon, 2007-yilda tug‘ilgan. Andijon viloyati, Marhamat tumani, Eshonguzar ko‘chasi, 97-uy. Yozib oluvchi: I.Madiyarov. Yozib olindi: 2019-yil. (Informant: Dehqonboeva Hayotxon, born in 2007. Andijan region, Marhamat district, Eshonguzar street, house 97. Recorded by: I. Madiyarov. Recorded in 2019).

Maqsetov Q., Palımbetov Q. Baspaǵa tayarlaǵanlar. Qaraqalpaq jańıltpashları.– Nókis: Bilim baspası, 1993. (Maqsetov Q., Palımbetov Q. Prepared for publication. Karakalpak Tongue Twisters. - Nukus: Bilim Publishing House, 1993)

Boltabayeva U. Aktyorlik mahoratida nutqiy vositalarning o‘rni // O‘zDSMI xabarlari. 2018. 2-son. (Boltabayeva U. The Role of Speech Techniques in Acting Skills // Uzbekistan State Institute of Arts and Culture Bulletin. 2018. Issue 2).

Mirzayev T., Safarov O., O‘rayeva D. Tuzuvchilar. O‘zbek xalq og‘zaki ijodi xrestomatiyasi. – Toshkent: Aloqachi, 2008. (Mirzayev T., Safarov O., O'rayeva D. Compilers. Anthology of Uzbek Oral Folk Art. - Tashkent: Aloqachi, 2008).

Aytuvchi: Hasan ota, 1947-yilda tug‘ilgan. Andijon viloyati, Marhamat tumani, Baliqchilik qishlog‘i. Yozib oluvchi: I.Madiyarov. Yozib olindi: 2019-yil. (Informant: Hasan ota, born in 1947. Andijan region, Marhamat district, Baliqchilik village. Recorded by: I. Madiyarov. Recorded in 2019).

Safarov O., Ochilov K. Tuzuvchi va nashrga tayyorlovchilar. Boychechak. O‘zbek xalq ijodi. Ko‘p tomlik. Bolalar folklori. Mehnat qo‘shiqlari. – Toshkent: Adabiyot va san’at, 1984. (Safarov O., Ochilov K. Compilers and editors. Boychechak. Uzbek Folk Art. Multi-volume series. Children's folklore. Labor songs. - Tashkent: Literature and Art, 1984).

Qaraqalpaq folklorı. Kóp tomlıq. 88-100-tomlar. – Nókis: «Ilim», 2015. (Karakalpak Folklore. Multi-volume series. Volumes 88-100. - Nukus: "Ilim," 2015)