Volume 05 Issue 08-2024
26
CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES
(ISSN
–
2767-3758)
VOLUME
05
ISSUE
08
Pages:
26-28
SJIF
I
MPACT
FACTOR
(2022:
6.
041
)
(2023:
7.
491
)
(2024:
8.235
)
OCLC
–
1242423883
Publisher:
Master Journals
ABSTRACT
The article discusses the transformation of folk proverbs in the poetry of I. Yusupov. Th
e poet’s mastery of proverbs,
the artistic function of proverbs in poetic verses, is analyzed using examples.
KEYWORDS
Poetry, proverbs, transformation, stylistic service, sharpness of thought, antithesis.
INTRODUCTION
When using proverbs in a poem, the poet’s ability to
choose words so as not to lose the imagery of the
proverb is important. To use proverbs figuratively and
preserve their content, the poet must study the
specific linguistic features of the proverbs. The poet
must use them, understanding their logical content. I.
Yusupov is an artist with such skill and experience. His
ability to sort words can be characterized by the
transformation of proverbs in his works. For example:
Birewlerdiń kewlindegi jaranı,
Kórip, amanlıqqa shúkir ettiń sen [3, 72].
In the given example, we can see that the author
appropriated the proverb “Birewdi kórip pikir eteseń,
birewdi kórip shúkir eteseń”. (“When you see
someone, you will reflect, and when you see someone,
you will be grateful”. This saying means that
encountering different people or situations can lead to
personal reflection and gratitude. Seeing others’
circumstances or behaviors can prompt introspection
and appreciation for one's own situation). The version
of this proverb “Birdi kórip pikir eteseń, mıńdı kórip
shúkir eteseń” is al
so very often used in the vernacular.
I.Yusupov omits only the first component of the
proverb, and adds new words to the composition of
the second component, expanding the proverb.
Research Article
THE ARTISTIC SIGNIFICANCE OF TRANSFORMED PROVERBS IN I.
YUSUPOV’S POETRY
Submission Date:
Aug 17, 2024,
Accepted Date:
Aug 22, 2024,
Published Date:
Aug 27, 2024
Crossref doi:
https://doi.org/10.37547/philological-crjps-05-08-05
Nargiza Esemuratova
Basic doctoral student of the Karakalpak scientific research institute of humanities of the Karakalpak branch
of the Academy of sciences of the Republic of Uzbekistan
Journal
Website:
https://masterjournals.
com/index.php/crjps
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 05 Issue 08-2024
27
CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES
(ISSN
–
2767-3758)
VOLUME
05
ISSUE
08
Pages:
26-28
SJIF
I
MPACT
FACTOR
(2022:
6.
041
)
(2023:
7.
491
)
(2024:
8.235
)
OCLC
–
1242423883
Publisher:
Master Journals
The proverb “Betke aytqannıń ayıbı joq” (There is no
shame in saying it to
someone’s face. “This saying
conveys that being direct and honest with someone,
even if it’s uncomfortable, is preferable to speaking
indirectly or behind their back. It underscores the value
of straightforward communication and integrity) is
translated by I. Yusupov as follows:
Maqtasa sózińdi xalqıń maqtasın,
Hasla salı
ǵ
ı
joq aytqann
ıń
júzge [1, 174].
In this case, we can cite several principles in the
transformation of the proverb: The author tries to
simplify the idea as much as possible. Instead of the
phrase “ayıbı joq”, the phrase “salı
ǵ
ı
joq
”
was used.
The phrase
“
Sal
ı
ǵ
ı
joq
”
is used in a privileged sense and
means
“
aw
ı
rmansh
ı
l
ı
ǵ
ı
joq
”
. Also, instead of the word
“
bet
”
he uses its synonym, that is, the word
“
yuz
”
. We
can see that the poet not only changed words, but also
made other changes: In the song, the inversion of the
proverb is given in order. Moreover, a new word is
added to the composition of the proverb (“hasla”),
thereby further strengthening the thought.
Another transformed proverb in the works of I.
Yusupov is the proverb “Ash bala toq bala menen
oynamas” (“A hungry child does not play with a well
-
fed child”. This saying highlights the idea that someone
who is in need or facing difficulties is less likely to
engage with those who are comfortable and secure. It
reflects the gap between different social or economic
conditions and suggests that people's circumstances
influence their interactions and relationships):
Dártli kewil biydárt penen oynamas,
Taza ba
ǵ
da góne búlbil sayramas [1, 263].
In these verses, taken from the poem “Xoshadás”, folk
proverbs have undergone significant changes. The
poet completely changes the form of the proverb, but
preserves the main content and presents the proverb
to the reader in a new form. In addition, we can find
colorful proverbs of different content in the works of I.
Yusupov:
Iyilgen daraqta mol bolar miywa,
Peyli keń jigitke keń bolar dúnya,
Kewliń seniń shalqıp aqqan bir dárya
Tar áyleseń sol dáryada suw qalmas [3,116].
Two proverbs are used in this poem. The first proverb
is “A
ǵ
ash miywa pitken say
ı
n tómenshik
”
(
“
The tree
gets lower as it bears more fruit
”
. This saying suggests
that as someone achieves success or becomes more
fruitful, they often become more humble or modest. It
reflects the idea that success and accomplishments
can lead to greater humility and down-to-earth
behavior). In the process of transformation, the form
of this narrative has completely changed, but its
content has been fully preserved. The second proverb
is “Keńge keń dúny
a, tar
ǵ
a tar dúnya
”
(
“
The world is
wide for the broad-minded, narrow for the narrow-
minded
”
. This saying emphasizes that a person
’
s
perspective and mindset influence how they perceive
and interact with the world. A broad-minded individual
finds opportunities and possibilities everywhere, while
a narrow-minded person feels constrained and limited
by their own outlook). The poet transforms a short
proverb and places it in three lines of the poem.
It is worth saying that I. Yusupov was a poet who was
able to create his own individual style in the use of
proverbs in poetry. Because proverbs transformed by
the owner of the artistic word are not found in this
form in the work of any other creator. For example:
Bul zamanda doslıq
-
qısqa waqıtlı,
Buzar esap, biyparw
alıq mineziń [1, 355]
.
In the given example, the proverb “Esaplı dos
ayırılmas” (“A thoughtful friend will not part ways”.
This saying highlights the value of true friendship and
suggests that a wise and considerate friend will remain
loyal and supportive, even through challenges and
difficulties. It emphasizes the importance of mutual
respect and understanding in lasting relationships) is
used in a significantly modified form. I. Yusupov’s
achievement in using the proverb in the song is that the
Volume 05 Issue 08-2024
28
CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES
(ISSN
–
2767-3758)
VOLUME
05
ISSUE
08
Pages:
26-28
SJIF
I
MPACT
FACTOR
(2022:
6.
041
)
(2023:
7.
491
)
(2024:
8.235
)
OCLC
–
1242423883
Publisher:
Master Journals
proverbs express a whole concept with the author's
word, and the proverb is embedded in the composition
of the poem. This way of the poet’s use of proverbs in
fiction is rarely found in the works of other authors. I.
Yusupov pays special attention to the use of proverbs
in his poems:
Ájel naymıt ol hám jaqsını tańlar,
Diydarıń mór basqan yadıma meniń [3, 275].
In the poem, the wise saying “Jaqsı adam Quday
ǵ
a da
kerek
”
is used in a borrowed form. By using this
proverb, the author sharpens his opinion and increases
its effectiveness. In the following example, the proverb
also has an artistic merit in enhancing the emotional
expressiveness of thought:
Mıń esitkennen kóre,
Bir kórmegen ókiner [3, 342].
It should be noted that the poet appropriately used the
folk pro
verb “Mıń márte esitkennen, bir márte kórgen
abzal”. (“Seeing once is better than hearing a
thousand times”. This saying emphasizes the value of
direct experience and observation over secondhand
information. It suggests that firsthand experience
provides a clearer and more accurate understanding
than merely hearing about something repeatedly).
In addition, in the works of I. Yusupov, we find many
transformed proverbs:
Kim ayttı sizdi óldi dep?
Jaqsı shayır ólmes bolar [1, 127].
Among the people, there are a number of wise sayings
such as “Jaqsı ólse de atı ólmeydi”, (“Even if a good
person dies, their name does not perish”. This means
that the reputation or legacy of a good person endures
even a
fter their death). “Jaqsı ólse de sózi ólmeydi”,
(“Even if a good person dies, their words do not
perish”. This emphasizes that the wise and kind words
of a good person continue to have value and
influence). “Jaqsı ólse de isi ólmeydi” (“Even if a good
per
son dies, their deeds do not perish”. This suggests
that the positive actions and contributions of a good
person remain impactful and remembered). In these
lines, written after the poet’s death, Abbas conveys his
thoughts to the reader more clearly and clearly
through a proverb. Through reflection, Abbas reveals
how talented the poet is and how he occupies a large
place in our literature. In the following lines, when
talking about fiction and creativity, he successfully
used a folk proverb:
Kóz nurıńnan t
am
ǵ
an kórkem sóz qanday,
Bul bir iyne menen qudıq qaz
ǵ
anday,
Xalıqqa sóziń ja
ǵ
ı
p ketse az
ǵ
antay,
Shesheń qız tuw
ǵ
anday, nur ener júzge [3, 10].
In this excerpt from the poem “Qálemkes doslarıma”,
the proverb “Ilim alıw
‒
iyne menen qud
ı
q qaz
ǵ
an
ǵ
a
te
ń”
(
“
Gaining knowledge is like digging a well with a
needle”.
This saying highlight that acquiring
knowledge is a gradual and challenging process,
requiring persistent and meticulous effort. Just as
digging a well with a needle is laborious and time-
consuming, so too is the pursuit of knowledge, which
demands dedication and patience) is transformed.
When a folk proverb speaks of acquiring knowledge,
the author abbreviates the proverb and omits the word
“science”, indicating that creativity is as hard work as
digging a well with a needle. This shows that I. Yusupov
pays special attention to the use of proverbs in his
poetic lines.
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