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“LINGUOCULTURAL FOUNDATIONS OF NAME USAGE AND
ADDRESS ETIQUETTE IN UZBEK SPEECH CULTURE”
Javliyeva Guljakhon Murodovna
Master of Asian University of Technologies
Kashkadarya,Karshi;
E-mail: jovliyevaguli@gmail.com
Tel:+998919494939
https://doi.org/10.5281/zenodo.15707126
ARTICLE INFO
ABSTRACT
Qabul qilindi: 10-Iyun 2025 yil
Ma’qullandi: 14-Iyun 2025 yil
Nashr qilindi: 20-Iyun 2025 yil
This article examines the issue of name usage and
address etiquette in Uzbek speech culture from a
linguocultural perspective. Names and forms of address
are studied not only as essential elements of language
but also as means that reflect a nation’s mentality,
historical development, and socio-cultural values. The
study analyzes the formation of address forms, their
social roles and functions, and their usage in various
communicative situations. Furthermore, it highlights the
ethical norms of address in the Uzbek language, their
close connection with national traditions, and their
influence on communicative culture based on principles
of respect and deference. The findings have both
theoretical and practical significance for the study of
linguoculturology and speech culture.
KEYWORDS
Uzbek speech culture, name,
address
etiquette,
linguoculturology,
national
mentality,
communicative
culture, ethical norm, forms of
address..
In the spiritual heritage of the Uzbek people, speech culture occupies a special place,
with its unique traditions of using personal names and forms of address. A name plays a
primary role in a person’s identification, while address etiquette functions as a means to
regulate social relationships through speech. In this regard, studying name usage and address
etiquette in the Uzbek language is of significant importance from a linguocultural perspective.
A noun, name, or proper name is considered one of the fundamental markers of any
living being or inanimate object. Since ancient times, humanity has striven to designate,
distinguish, and identify not only itself but also all surrounding objects and phenomena using
specific and meaningful words. This process has evolved as a crucial communicative necessity
in human social life and intellectual activity. Today, the names of people and other beings—
especially proper names—hold great scholarly significance as a core element and an essential
branch of language.
Linguoculturology studies the interconnection between language and culture. From this
perspective, proper names (anthroponyms) reflect the culture, historical development, and
national mentality of each nation. For example, in Uzbek culture, names of historical figures or
names with religious and moral connotations are widely used: Muhammad, Abdulla, Temur,
Amirxon, Guloy, Shodiya, and others. Through these names, the spiritual views, customs, and
values of the nation are manifested.
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The emergence, formation, and transformation of personal names or proper names are
directly connected to the historical development of the language and the socio-economic life
of the nation. Every region, ethnicity, and even locality worldwide has its own naming
traditions that harmonize with its language, culture, and social structure. Therefore, the
names within each language reflect the living conditions, level of development, ethnic
background, and traditions of its people.
A person’s name also indicates their social position within a specific time and place [1
Yorqin Muhammad Halim. Names and Naming. Uzbekistan Literature and Art, April 23, 1993].
For example, the great military leader Amir Temur Taraghay Koraogani was given the titles
“Sohibqiron” and “Koragon.” The title “Sohibqiron” was bestowed because he was born under
an auspicious planetary alignment of Venus and Jupiter in the sign of Taurus. Historical
sources state: “After Amir Temur married Saroymulk Khanum, he was honored with the
famous title ‘Koragon’.” The word “Koragon” comes from Mongolian and translates to “son-in-
law” in Uzbek [2 Yakhshiboyev Y. About Koragon Again. Turkiston Newspaper, February 5,
1992].
Many similar examples can be cited: since ancient times, scholars and religious figures
have encouraged the practice of giving good and appropriate names. The Prophet Muhammad
(peace be upon him) said: “One of the rights of a child over the father is that he should teach
him to write, choose a good name for him, and arrange his marriage at maturity…” He also
emphasized elsewhere: “When you send someone to me, send a person with a good
appearance and a good name” [3 The Story of Prophet Muhammad. Hadiths. Tashkent, 1991,
p. 55]. To this day, Uzbek families maintain the tradition of giving meaningful and beautiful
names to their children.
Linguist E. Begmatov has conducted extensive research on the etymology and meanings
of personal names. Unlike previous works on anthroponyms, our studies focus on analyzing
the forms of address associated with personal names from a sociolinguistic perspective.
Address forms play a crucial role in speech culture by regulating moral relationships.
When addressing someone, age, status, social purpose, and the situation are all taken into
account:
For elders: ota (father), ona (mother), amma (paternal aunt), xola (maternal aunt),
amaki (uncle), dadajon (dear father), momo (grandmother).
Among peers and youth: aka (older brother), opa (older sister), uka (younger brother),
singil (younger sister).
In formal or respectful settings: janoblari (Mr.), xonimlari (Mrs.), ustoz (teacher), domla
(professor), professor.
These address forms signify respect and honor in relationships. In families, when a child
is born, one of the parents’ first responsibilities is to choose a beautiful name for the baby.
This given name influences the child’s personal development to some extent. In Uzbek Muslim
families, naming is usually carried out by respected elders, with careful attention to the
meaning of the chosen name. Names often reflect one of the ninety-nine attributes of Allah,
names of prophets, revered figures, historical personalities, or express hope, desire, and good
wishes. Additionally, it is common to name children after admired individuals, friends with
good qualities, or famous people.
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Hearing one’s own name correctly and fully pronounced by others is always pleasant.
The famous American psychologist D. Carnegie wrote: “A person’s name is to that person the
sweetest and most important sound in any language; calling someone by name acknowledges
them as an individual.”
In Uzbek tradition, addressing someone by their name expresses a special respect and
sincerity. For men, names are often enhanced with honorific or affectionate suffixes: jon
(dear), xon (lord), xo‘ja (master), hoji (for those who have performed Hajj), bek, boy, to‘ra, ali,
etc. (e.g., Alibek, Hasanboy, A’zamhoji). For young people or close relations, diminutive or
affectionate suffixes such as -toy, -sher, -cha, -chik are added (e.g., Ilhomjon, Behzodchik).
Women’s address forms have their own distinctive suffixes, which differ slightly from
male forms. Examples include -xon (Oyxon, To‘raxon), -oy (Oygul, Oydin), -bibi (Zarbibi,
Oybibi), -nisa (Xolnisa, Oynisa), -gul (Tozagul, Bog‘dagul), and poshsho (Oyposhsho,
Poshshooy), each conveying specific meanings. When a young person addresses an older
woman, the name may include kinship terms like -opa, -aya, -xola, -amma, -yena, -mumo (e.g.,
Hadichaxola, Marjonena, Oygulopa).
In conclusion, name usage and address etiquette in Uzbek speech culture play an
important role in transmitting the nation’s spiritual heritage and traditions to the younger
generation and remain a relevant area of study within linguoculturology.
References:
1.Yorqin Muhammad Halim. Names and Naming. Uzbekistan Literature and Art, April 23,
1993.
2.Yakhshiboyev Y. About Koragon Again. Turkiston Newspaper, February 5, 1992.
3.The Story of Prophet Muhammad. Hadiths. Tashkent, 1991, p. 55.
