CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES (ISSN: 2767-3758)
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VOLUME:
Vol.06 Issue03 2025
10.37547/philological-crjps-06-03-03
RESEARCH ARTICLE
The Place Of The Term Zoonym In The World Scene
Buriev Dilmurod Arzimurodovich
Assistant-Teacher Department Of Languages Samarkand State Medical University, Uzbekistan
Received:
23 January 2025
Accepted:
25 February 2025
Published:
15 March 2025
INTRODUCTION
In world linguistics, in the process of revealing the
linguistic capabilities of a modern person, the direct
connection of his inner world, mental state, mood and
stable, stable qualities with speech, the manifestation of
national-cultural signs in units used to reflect human
character, the need to create a linguistic definition of the
concepts of character and temperament have been
confirmed on the basis of scientific research. In this regard,
the national linguistic landscape, text, phraseological and
paremiological fund serve as the main source, and special
attention is paid to creating their definition and
interpretation based on the directions of anthropocentrism.
If we observe the structure of scientific research presented
in the experience of world linguistics, in particular, the
sources on the study of anthropominants (units indicating
human character traits), most of the sources began with
showing the psychological, linguistic and cognitive roots
of the linguistic picture of the world and anthropominant
portable images, since there are specific ways of
expressing character in the language, and it is impossible
to conduct a study of units expressing character without
having certain knowledge and experience on this topic. In
particular, before analyzing the anthropominant fund of the
Uzbek language, it is appropriate to shed light on its
linguistic, semantic and cognitive foundations.
LITERATURE REVIEW
The article was written using the work of prominent
specialists who conducted research on onomastics,
toponymy, anthroponymy, zoonyms, and oronymy,
including E. Begmatov, Z. Dosimov, T. Nafasov, B.
Orinboev, B. Yoldoshev, N. Okhunov, N. Ulukhov, S.
Qoraev, S. Naimov, G. Sattorov, T. Enazarov, I.
Khudoynazarov, R. Nuriddinova, and other scientists, as
well as S. Kenjayeva, Sh. Temirov, D. Yuldoshev, Q.
Olloyorov, N. Ganiyev, I. Kholmuratov, N. Adizova, S.
Akhmedov, N. Muminova, who have conducted research
in various areas of onomastics in recent years. In
describing some topics, the scientific and theoretical views
of the above-mentioned scientists were relied on.[1]
The use of a specific object existing in existence to reflect
another object and the acceptance and popularization of the
portable meaning for all representatives of the speaking
class require a certain time and gradualness. So,
proceeding from the teachings of L. Weisgerber, the
linguistic landscape of the world encompasses the
language and the period of its historical development, the
influence of culture on the language, and any phenomena
and processes that are united under the concept of language
in general. Zoonyms such as fox and snake, used to
ABSTRACT
This article analyzes the role and significance of the term "zoonym" within the worldview. Names related to the animal world
(zoonyms) are formed in connection with the culture, worldview and language characteristics of the people. The study highlights
the linguistic and ethnolinguistic aspects of zoonyms, their connection with mythology, folk beliefs and various cultural cod es.
Also, the concepts of the worldview are analyzed through a comparative analysis of zoonyms in different languages.
Keywords:
Zoonym, worldview, ethnolinguistics, mythology, folk beliefs, cultural code, comparative analysis, language and culture.
CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES (ISSN: 2767-3758)
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indicate a negative sign in a person’s character, are not a
random analogy or a phenomenon used to increase the
effectiveness of speech, but a set of experience, national
beliefs, the speaker’s worldview, and knowledge about the
environment that the people have accumulated over
thousands of years, which is closely related to the
experience and history of the people. E.V. Dzyuba’s views
on the phenomenon differ sharply from L. Weisgerber’s
views. According to him, knowledge about the
environment arises as a result of comparing objects with
each other. The linguistic interpretation of Aristotle’s
famous theory of “imitation of nature” belongs to E.V.
Dzyuba10. The essence of an object arises when its signs
are compared with another object. So, according to Ye.V.
Dzyuba, the linguistic picture of the world arises as a result
of mutually comparable signs, the zoonimi fox or snake,
when applied to a person, is partially disconnected from its
meaning, although it is attributed to a person, there is a
connection and similarity in origin and essence, a reference
to a certain historical event or process, and the influence of
the factor of belief. The significant aspect of Ye.V.
Dzyuba's views for our study is that the scientist came to
the necessary conclusion that there is a connection between
the word with a portable meaning and the base word, which
serves to reveal the meaning of the character. This
connection can be justified according to various aspects.[4]
RESULTS AND DISCUSSION
The language and culture of each people reflect its
worldview, values, and historical experiences. In this
context, the concept of worldview is of great importance.
A worldview is a linguistic and cultural model of how a
person perceives and understands the environment. It
reflects various factors, including the natural environment,
social life, and beliefs. This article analyzes the role of
zoonyms (names of the animal world) in the worldview,
their linguistic and ethnolinguistic aspects.[6]
The concept of zoonym and its expression in the language
Zoonym is a linguistic concept that refers to the names
given to animals, which are closely related to the culture,
traditions and mythology of the people. Names associated
with animals have their own characteristics in different
languages, which are formed under the influence of
historical and social factors.
Zoonyms can be divided into the following types:
Simple zoonyms - natural names of animals (cat, dog, fox,
wolf, etc.).
Figurative zoonyms - names that attribute human qualities
to animals (for example, wolf - as a symbol of cruelty, fox
- cunning, goat - carelessness).
Mythological and religious zoonyms - animal names
associated with legends and religious beliefs (dragon,
eagle, snake, etc.).[8]
Zoonyms are the most active units that reflect human
character traits, and their expression of a positive or
negative character is understood from the content of the
text or speech act. In the Uzbek language, zoonyms such
as dog, pig, donkey, boar, wolf, cat, snake, monkey, cow,
parrot come in a figurative sense and serve to express
character. Among the zoonyms, wolf (brave), lion
(fearless), dog (loyal) and others express positive character
traits.
The zoonym fox expresses various character traits in
different nations. In the history of the Uzbek people, the
fox expressed the characteristics of "enterprise",
"adventure", "loyalty". In addition, it is currently used to
express the negative character of "cunning", "sly".[3]
The tradition of using animal images to reflect human
character traits is a method that has been improving since
ancient times. First of all, man has always encountered
animals in the course of economic activity and is aware of
many of their formal and substantive aspects. The image of
animals has been used extensively in Uzbek folk oral art
and literature. In particular, Gulkhani's "Zarbulmasal" and
S.Ahmad's "Dungeon of the Desert" series of stories are
among them.[2]
The relationship between the worldview and zoonyms
The worldview of each people is formed depending on the
geographical and cultural environment in which it lives.
For example, in the Uzbek language, the zoonyms wolf and
fox are interpreted more negatively, as a sign of cunning
and danger, while among the ancient Turkic peoples the
wolf was considered a sacred animal.
Such ideas are reflected in various folk oral works, legends,
proverbs and sayings: “Even if the fox lives a thousand
years, he will come to the shepherd.” “No matter how
many prayers the wolf prays in front of the sheep, he will
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still eat it.”
Such expressions reflect the people's understanding of
animals, their place in social and cultural life.
Ethnolinguistic significance of zoonyms Zoonyms are
associated with folk beliefs, customs and mythology, and
through their linguistic analysis it is possible to study the
ancient worldview. For example, in the folklore of the
peoples of Central Asia, the snake and the eagle have
important symbolic meanings. While the eagle symbolizes
power and freedom, the snake is a symbol associated with
wisdom and the mysterious world.
In addition, zoonyms associated with the animal world are
also found in folk medicine and in omens. For example,
parts of the div associated with a wolf or a snake were
considered to have healing properties.
F. Dornzeif divides the world around us into 20 large
sections. In the classification, section 2 is called “Plants
and animals. Man (living organism)”. In this, the author
combines man, plants and animals into one group.
Similarly, in onomastics, the proper names of living
organisms (man, animal, plants) are called bionyms (Greek
biog - bios, life + onoma - name). Thus, a bionym is a
general name given to anthroponyms, zoonyms and
phytonyms. In this case, it is necessary to explain the
difference between lexemes expressing animal names and
zoonyms.[5]
According to the views of professors A. Nurmonov and Sh.
Iskandarova, proper nouns and pronouns are included in
the group of secondary names. These two categories do not
directly name objects and phenomena in existence. They
distinguish previously named things from each other or
refer to them.
Based on this idea, animal names are generic nouns, and
zoonyms are proper nouns. According to N. Podolskaya,
the main function of proper nouns is nominative, which is
why proper nouns are distinguished from generic nouns,
because generic nouns denote things, objects. According to
A. Reformatsky, generic nouns are considered maximally
meaningful (conceptual), and proper nouns are maximally
nominative. So, generic nouns also name things, places,
but this is not the leading function for generic nouns. If we
explain these ideas with examples, cat is an animal name,
a generic noun, a lexical unit denoting animals of this type.
Barokvoy - a name given to a cat is considered a zoonym,
because it is a nominative unit that distinguishes one cat
from other cats.
Animal names - zoonyms are also considered names that
play an important role in the fairy tales of different peoples.
Fairy tales that belong to the animal category of fairy tales
are notable for the fact that they include the names of
various animals. This type of fairy tale is intended for
children, and in them, the good and bad qualities inherent
in humans are reflected in the image of animals.
CONCLUSION
In conclusion, zoonyms play an important role in shaping
the worldview of the people. They are a vivid example of
the harmony of language and culture. Through semantic
and ethnolinguistic analysis of the names given to animals
in different languages, one can deeply understand the
attitude of people to nature and animals. Studying zoonyms
in the context of the worldview is one of the important tools
in understanding the worldview and cultural memory of the
people.
A distinctive feature of zoonyms in Uzbek fairy tales is the
formation of zoonyms based on the addition of
personalizing suffixes -voy, -boy, -khan, -oy to the names
of animals. For example:
Horses,
Pull the horse's head,
The lynx has died,
Tell Sichqonboy ("Sichqonvoy and the lynx").
These zoonyms can be classified according to the suffix as
follows:
Zoonyms formed based on the suffix voy: Laylakvoy ("Ur
toqmoq").
Zoonyms formed using the suffix boy: Tulkiboy
("Tulkiboy"),
Tulkiboy
("Tulkiboy"),
Sichqonboy
("Tulkiboy"), Sichqonboy ("Bug-tailed fox"), Qong-izboy
("Forty
liars"),
Bo'riboy,
("Crow,
deer,
wolf"),
Mushukboy, Ilonboy ("Deceitful cat").
Zoonyms formed by the suffix khan: Kurbaqaxon (“Frog
King”), Qaraqurtxon (“Ilonshah and Toshbaqapolvan”)
Zoonyms formed by the suffix jon: Qarg'ajon, Bug'ujon
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(“Crow, deer, wolf”), Mushukjon, Tulkijon, Kuyonjon (“A
bowl of poison”), Mushukjon, Maimunjon (“Deceitful
cat”).[8]
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