CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES (ISSN: 2767-3758)
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VOLUME:
Vol.06 Issue05 2025
10.37547/philological-crjps-06-05-05
RESEARCH ARTICLE
The Role of Stereotypes in Representing National Culture in
Linguistoculatory Studies
Berdimuratova Madina Khairullayevna
Basic doctoral student of the Abdulla Qodiriy Jizzakh State Pedagogical University, Uzbekistan
Received:
25 March 2025
Accepted:
21 April 2025
Published:
23 May 2025
INTRODUCTION
In the 1970s, a new scientific discipline emerged in
linguistics that combined language and culture. This was
the field of linguocultural studies. Many scientific studies
have been conducted in this field in world and Uzbek
linguistics. Today, the classification of codes in
linguocultural studies is being studied in detail by linguists.
In world linguistics, scientists such as V.Fon. Humboldt,
V.N.Telia, A.A.Potebnya, D.Hayms, E.Sapir, H.Glins,
V.A.Maslova played an important role in the development
of the field of linguocultural studies and expressed their
views on the linguocultural code. Russian linguist
V.Krasnih classifies codes in linguocultural studies as
follows: somatic (div), space, time, subject, biomorphic
and spiritual codes.
D.B.Gudkov and M.L.Kovshova study phraseological
units as the most vivid cultural layer and emphasize that
various cultural codes are found precisely in phraseological
units. Scientists have identified the following cultural
codes: natural landscape, somatic (bodily), spatial,
temporal, spatial, objective, biomorphic, anthropomorphic
(human), plant, artifact-material, gastronomic, spiritual
(religious-anthropomorphic), etc. Following V.N.Telia,
they write: we should “recognize the natural landscape
code, considering it as a set of names and/or combinations
of names denoting natural objects or their parts - landscape
elements, including those appropriated by man in a
separate existence or disposition; relative position (For
example, a stone in the soul, a star from the sky does not
suffice, a wind in the head, a moon (from the sky) will fall,
go to fire and water) ".
A. Kostik notes that nonverbal communication signs can
be common to all people in the world, regardless of gender,
age, skin color, origin. This is mainly related to the
expression of emotions such as happiness, fear, anger,
sadness, surprise and disgust. However, many nonverbal
means used by people can differ in different cultures, that
is, nonverbal means and the meanings they convey are
reflected differently in different peoples. The meanings
they convey can be similar in geographically close or
neighboring areas and be close to each other. However, the
meanings conveyed by nonverbal means used by people
living in distant areas can differ, even contradict each
other. Birdwhistle notes that there are 250,000 facial
expressions, which exist in two ways: common to cultures
ABSTRACT
This article discusses the classification of codes and stereotypes in linguocultural studies. The opinions of Uzbek and inter national
linguists about codes, stereotypes in linguocultural studies, the results of scientific research are highl ighted, and the meaning
groups of national and cultural codes, stereotypes related to human organs, appearance, physical characteristics, voice, spee ch,
character and condition are explained using examples taken from Uzbek language texts.
Keywords:
Linguocultural codes, visual national-cultural code, stereotype, face as round as a cypress, as round as a lollipop, as strong as a bear, as red as a turnip.
CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES (ISSN: 2767-3758)
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and specific to cultures. However, since the languages of
different cultures differ, nonverbal means also differ
culturally, in line with linguistic means.
Uzbek scientists have also conducted a number of
scientific studies in this area. Among our linguists, the
scientific works and textbooks of N. Mahmudov “In search
of ways to improve the study of the language”, A.
Nurmonov “Linguocultural direction in the Uzbek
language”,
N.
Sayidrakhimova
“Components
of
linguoculturalology”,
Sh.
Usmanova
“Linguoculturalology”, Y.N. Davlatovna “Problems
studied as a result of the linguocultural study of the Uzbek
language”,
G.
Temirovna
“Language
and
linguoculturalology”, M. Makhamatova “Expression of
zoomorphic codes in Uzbek folk proverbs”, N. Ganiyeva
“Linguocultural concept as an object of analysis of
poems”, F. Topiboldiyeva “Study of linguoculturalology in
Uzbek linguistics” served to reveal the essence of the field
of linguocultural studies. M.S.Ishanjanova lists the
following 14 types of linguocultural codes related to
nonverbal communication: somatic code (div), space
code, time code, object code, biomorphic code,
zoomorphic code, phytomorphic code, clothing code, food
code, military code, religious code, architectural code,
natural-landscape code and spiritual code.
Based on our scientific research, in addition to nonverbal
codes, we have also identified a visual national-cultural
code: its components include the hairstyle code, gender
code, age code, internal feelings code and appearance code.
We will discuss this in the following sections.
In the world linguistic culture, there are concepts that
create a linguistic picture of the world and at the same time
serve to distinguish the cultures of different peoples from
each other, which are formed as a concept in each person's
own worldview. The basis for this is the environment in
which a person was born and lives. There are values that
are visible in our language, lifestyle, behavior, clothing,
and many other situations and that we understand as
culture, which are unique to each people. Because the
period from historical division and formation to our present
day, our modern life, has passed differently for different
peoples. Different traditions, expressed in folk oral
literature, historical works, written monuments, and ideas
about how people think, what they consider right, who they
consider ideal, are related to the history of this people and
the views of their ancestors. Accordingly, linguistic and
cultural concepts are also diverse. Among these concepts,
stereotype is considered to be unique in the representation
of national culture. A stereotype is a simplified, schematic,
emotionally colored and extremely stable image of a
certain group or community, the uniqueness of the
language and thinking of representatives of different
cultures. A stereotype provides objective information
about the national character of a particular people.
According to V.A. Maslova, “A stereotype is a type
existing in the world, which determines activity, behavior,
etc. Stereotypes never appear in individual people, they
always arise in groups.”
National psychology reflects the national feelings, actions,
mental experiences, mental temperaments and character
traits of each representative of a nation. From a
psychological point of view, stereotyping is the process of
adaptation of all members of a social group or ethnic unity.
Thus, ethnic stereotypes are general conclusions about
representatives of different ethnic groups, which are
distinguished by high sensitivity and stability. The reason
for the formation of stereotypes is the need to use the
principle of "saving energy" in everyday thinking in order
to "absorb" a lot of information, while striving to protect
the values of the group. As a result of the analysis of Uzbek
language texts, the following groups of meanings of
stereotypes were identified:
Stereotypes related to human div parts: tall like an alif /
cypress / sambit / candlestick, small mouth like an
angustifolia, red face like a pomegranate, sharp eyes like
an eagle, red lips like a cherry, white as rice, small teeth,
black eyebrows like a leech, thin eyebrows like a scythe,
round face like a scythe, black hair like the night, big nose
like a ladle; (Some examples are given) – Bunin stopped
for a moment and read it with his sharp eyes like an eagle:
“Avtomobilenlangzamfaren!” This meant the order “Let
the cars pass slowly!” (V. P. Katayev, Hayol chechaklari.
40). – Coffee? Ti? – he said, raising an eyebrow like a
scythe. (O’. Hoshimov, Bahor qaytmaydi. 188). Even now,
the two of them look alike. Eyebrows like a poppy, a
smiling face… (O‘.Hoshimov, Between Two Doors. 96).
Stereotypes related to human appearance: ugly as Azrael,
fat as a scythe/mesh, huge as a giant, thin as a sprout,
beautiful as a moon, beautiful as a hornet, thin as a poplar,
thin as a grasshopper/ghost/sparrow/stick; He held the door
ring with his rough, thick, long, thin bone fingers like a
stick.. He walked forward (Oybek, Selected Works). You
should have your own son, you are a hornet’s nest..
(A.Mukhtor, Silver Thread). Two giant-like young men
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stood in front of me (S.Siyoyev, Avaz).
Stereotypes related to human physical characteristics:
strong as a dragon, strong as a bear, brave as an elf,
graceful as a flower; The kalandars of Mittikhon Toram
were like unchained bears.. reading talismans and carrying
turbans on their heads (G. Ghulom, Shum Bola). Kings are
like dragons, it is good to see from afar, but dangerous to
be near - it is easy to attract a person for one reason
(Mirmuhsin. Me'mor). Girls and women play a lot
together, They are like red flowers and always cry (Yusuf
and Ahmad).
Stereotypes related to human voice: roar like a bear / lion /
lioness / camel, howl like a wolf, roar like thunder, ring
like a bell; A young sprout, a slender figure, stood out from
the others.. When he laughed, his voice, ringing like a bell,
gave a special grace to sitting (M.Khairullayev, Tilla
marjon). Sometimes he howled on the porch like a bear,
Sometimes like a boat rocking in the pond (Habibiy).
Stereotypes related to human speech: to walk like a quail /
nightingale, to bark like a dog, to bark like a dog, to chirp
like a sparrow; Like a flower that bloomed early, his tongue
like a nightingale, and his eyes became bright (Yusuf and
Ahmad). A fat man fell on his back and began to wriggle
like a slaughtered chicken and growl like a dog with a bone
stuck in it (A.Kahhor, Qoshchinor zhaylari).
Stereotypes related to human character: as fragile as a sack
of nuts, as innocent as a saint, as empty as a aunt's calf, as
gentle as silk, as loyal as a dog, as stupid as a cow, as
harmless as a fox, as white as milk, as straight as a stick, as
cunning as a fox, as stubborn as a donkey, as gentle as a
sheep; A woman is beautiful, and even her saint is not
without envy (F. Musajonov, Himmat). Look at you, a
young man who has never seen a fight, has never seen a
fight, has never had a wind blow through his fur, and is as
innocent as a fox (S. Karamatov, Golden Sand). I don't
believe it, but I know that the old fox hides a lot from her
husband (U. Umarbekov, Summer Rain).
Stereotypes related to the human condition: to be stiff like
a frog / candle / statue / stone, to tremble like a person with
malaria, to rejoice like a young child, to be pale like a gauze
/ wall / gray, to rejoice like a beggar who has found gold,
to be confused like a beggar who has lost his bag, to be sad
like an orphan, to melt like butter, to be impatient like a
needle, to be full like a snake, to grin like a burnt head, to
blush like a beet / turnip, to be loose like a loaf of bread
that has fallen into the water; Nazokat's face was flowing
like gray (A. Mukhtar, Sisters). The judge, full like a snake
whose head was crushed, shouted to the fifty-man: - Break
them all! Take them out! No, set fire! (M. Ismailiy, Fergana
t. o). Excuse me! – said Mastonov (Gairatiy, Dovdirash),
who was as red as a turnip from his actions.
Stereotypes related to human behavior: stick like glue, look
like a sheep, run like a wild animal, work like a dog / giant
/ donkey / ox / slave, hide like a hungry hawk, protect like
the apple of an eye, jump like a goat, drink like a bull / dog
/ pig / ox, crawl like a turtle, shoot like an arrow. People
scattered in all directions as if they were being chased (S.
Siyoyev, Yorug‘lik). ..The street door flew open like an
arrow towards the highway (S. Ahmad, Ufq).
The words chosen as a standard for stereotypes related to
humans in the Uzbek language are also stereotypes that
indicate the linguistic and cultural characteristics of the
Uzbek language. In stereotypes related to human character
and behavior, it is known that Uzbek speakers used words
denoting various animal species, plant and fruit names as
standards. Our people have been engaged in horse breeding
and cattle breeding since ancient times. At the same time,
they were also engaged in trade. In this case, camels were
mainly used as a means of transportation to distant lands.
They were valued for their endurance to long journeys,
drought, and strength in carrying loads. For this reason,
when expressing human character traits, words related to
the geographical area of residence, surrounding plants,
animals, and occupations were used as stereotypes. For
example, it is clearly seen that the use of words denoting
animals as standards is associated with the act of
expressing a person's subjective attitude. For example, the
word dog is a stereotype of loyalty, fox - cunning, wolf -
power, camel - endurance, cattle - sustenance, blessing,
and is applied to humans.
So, cultural stereotypes arise and become fixed as a result
of the needs, language, religion, culture, nature, flora and
fauna, aspirations to stand out from others, and their choice
of the owners of culture, occupy an unchanging place, and
are distinguished from other cultural stereotypes by their
uniqueness.
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