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THE IMPORTANCE OF PAREMAS IN EXPRESSING INTERCULTURAL
COMMUNICATION
Rakhimova Mokhlaroyim Makhammadjon qizi
Teacher of Uzbekistan State World Languages University
https://doi.org/10.5281/zenodo.15095203
Annotation.
The article analyzes the axiological component of verbal units
that form paremiological funds in languages with different structures. Phrases,
proverbs, and sayings reflect national and cultural characteristics and values
accepted in a certain ethnic community. The author's understanding of the
axiological component is presented, which is interpreted as a value associated
with the assessment, present in the semantics of a paremiological unit.
Keywords:
paremia, proverb, value, evaluation, axiological component,
intercultural communication, phraseological unit.
Proverbs, sayings, and non-authorial sayings are classified in this article as
paremias or units of the paremiological fund. We believe that the use of
"paremiologeme" (like "phraseologeme") is also possible as a synonym. The
study of units of the paremiological fund involves the use of such concepts as:
culture, values, language, consciousness, and communication. The uniqueness of
paremias lies in the fact that they are analyzed by scientists working in various
fields - linguistics, cultural studies, axiology, psycholinguistics, philosophy, and
communication theory. A paremia is a message that can be included in an act of
(intercultural) communication. The semantic component of a paremia manifests
itself in determining the value of an object or phenomenon concerning other
objects or phenomena. It can reflect the results of the action of categorization or
classification mechanisms. The didactics of paremias can be expressed in explicit
and implicit forms, but, in one way or another, it is present in each verbal unit.
The value component is one of the serious obstacles to successful
communication, so a projection analysis of the functioning of paremias with a
dominant axiological component in the context of intercultural communication
was carried out.
Proverbs (as well as phraseological units) are exceptionally fertile material
for studying national and cultural specificity. According to V.N. Telia, these
linguistic units are connected “…with the material, social or spiritual culture of a
linguistic community and can testify to its cultural and national experience and
traditions.” The representativeness of cultural codes is highest in the semantics
of linguistic units that form the paroemiological fund of the language, which is
confirmed by the results of studies by Russian philologists. Both proverbs and
phraseological units testify to the national cultural specificity of linguistic
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consciousness. These are linguistic units that objectify the cultural specificity of
the images of consciousness of a certain ethnolinguocultural community.
Semiotically coded results of linguistic activity of representatives of a certain
linguoculture are cultural heritage. Acquaintance with them affects the
formation of linguistic consciousness of individuals and the community as a
whole. “The content of internal images of consciousness, reflecting objective
reality in the form of subjective ideal reality, constitutes knowledge about
cultural objects (that have fallen into the field of perception), which can be
formed in two ways: firstly, by analyzing internal images, i.e. by analyzing
subjective, ideal reality, if it is externalized (objectified), and secondly, by
analyzing the cultural objects themselves, i.e. by analyzing objective reality”[2]
The semantic component of a paremia manifests itself when determining
the value of an object or phenomenon concerning other objects or phenomena.
The axiological component can reflect the results of the action of categorization
or classification mechanisms. Finally, the axiological component of paremias can
be presented in prescriptions of a certain focus that have a didactic content.
Modern humanitarization of knowledge stimulates the search for points of
contact in philosophical views and interpretations of linguistic phenomena. An
appeal to the origins of axiology within the framework of this linguistic study is
dictated by the need for an interdisciplinary nature of the object under study.
This is exactly the case when "... within the framework of each scientific
approach, it becomes increasingly difficult to keep the object of your research in
front of you and increasingly difficult to identify the mechanisms of its
objectification".
The axiological component in proverbs or sayings can be represented in the
form of comments on a specific value (material or immaterial), which in the
terminology of G. Rickert are called "goods". Proverbs also offer an assessment
of goods - real or actual objects associated with value. A significant part of
proverbs sounds like edification, and instruction, which is a recommendation for
achieving a behavioral model. Some proverbs and sayings are a declaration of
values of moral life. Proverbs and sayings included in the subject assessment
group describe the actor: Ex ungue leonem (You can recognize a lion by his
claws. You can tell a bird by its flight). Traits that appear positive or negative in
the axiological "coordinate system" of a particular society are emphasized:
Handsome in appearance, but worthless in soul; The grave will correct a
hunchback. As a rule, in such paremias, the subject is characterized through his
behavior or actions: The brave will find where the timid will lose; The happy will
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neither burn in fire nor drown in fire. Evidence of the subject's assessment is
some fact or action: To teach a scholar is to spoil, and to teach a fool is like
curing a dead man; C'est son fort; il est ferré sur cette matière (He's an expert on
this); La garde meurt mais ne se rend pas (The guard dies, but never
surrenders). Note the universality of the semantic structure, "the one who...",
"the one who...". For example, the Latin structure qui est is presented in the
proverb Dives est, qui sapiens est (Rich is he who is wise), and this model has
retained its relevance to this day in Russian, English, and French. The didactics
of these proverbs are expressed explicitly in most cases. Paremias can be
classified from the standpoint of different approaches. The system-structural
approach analyzes the connections between components within paremias. The
cognitive approach emphasizes conceptual content, since paremias are unique
linguistic units whose cognitive structures contain complex conglomerates of
primary and secondary conceptual knowledge. The knowledge recorded in
sayings and proverbs explicates the peculiarities of an ethnic community’s
understanding of the surrounding world. Considering paremias in a
pragmalinguistic and cognitive-discursive focus also sheds light on their
differences from other linguistic units. The organization of the conceptual space
of paremias is considered using such concepts of cognitive science as “frame”
and “scenario”. Finally, paremias are studied based on the provisions of the
theory of speech activity and the theory of linguistic consciousness, since
paremias accumulate a worldview through the combined organization of a
system of images. The study of paremias is a popular topic in linguistics and
cultural studies. But despite the significant number of works, it cannot be said
that all aspects of this phenomenon have been covered exhaustively to date.
Conclusion.
An interdisciplinary approach to the study of the axiological
component of paremiological units and the features of its manifestation in
intercultural communication is described. An understanding of the axiological
component as a special meaning in the semantics of paremias associated with
value or assessment, as well as with the process of categorization is presented.
Based on G. Rickert's interpretation of such phenomena as "value" and
"assessment", we proposed to classify all paremias containing an axiological
component into five groups: behavioral instructions, object assessment, subject
assessment, subject behavior assessment, and declarations of life values. It was
proven that assessment can be presented both in the form of direct explicit
didactics and didactics with inferential knowledge. On the one hand, this
approach demonstrated the effectiveness of distinguishing proverbs based on
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the specific content of the assessment, and on the other hand, it made it possible
to identify areas of semantic inconsistencies that actualize “interference” in the
process of intercultural communication.
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Crystal D. The Cambridge Encyclopedia of the English Language and
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Буковская М.В., Вяльцева С.И., Дубянская З.И. и др. Словарь
употребительных английских пословиц. М.: Русский язык; 1985
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Карасик В.И. Религиозный дискурс // Языковая личность: проблемы
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Вестник
Новгородского государственного университета им. Ярослава Мудрого. –
2014. – № 77. – С. 81–84.
