European International Journal of Multidisciplinary Research
and Management Studies
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TYPE
Original Research
PAGE NO.
15-17
DOI
OPEN ACCESS
SUBMITED
08 December 2024
ACCEPTED
10 January 2025
PUBLISHED
13 February 2025
VOLUME
Vol.05 Issue02 2025
COPYRIGHT
© 2025 Original content from this work may be used under the terms
of the creative commons attributes 4.0 License.
Definition of The Concept
Of "Wealth" In Russian
And Uzbek Phraseology
and Paremias
Zaripova Matluba Kulfidinovna
Termez State University, Faculty of Russian and Related Languages
Associate Professor of the Department of Russian Linguistics, Uzbekistan
Abstract:
An abundant layer of language is created by
paremias, which are the subject of study of
paremiology. The opinion of linguists regarding the
belonging of paremiology to phraseology is different,
but it is quite obvious that these two sciences are
adjacent and even border on each other. In this regard,
the question of the classification of proverbs is also
controversial. Most linguists identify proverbs and
aphorisms as key units of paremiology, they have their
own characteristics.
Keywords:
Paremiology, opinion, linguistics, identity,
regard.
Introduction:
All proverbs perform certain pragmatic
functions,
including
communicative,
cognitive,
regulatory, expressive, aesthetic, entertaining and
decorative. Paremiology is a philological science of
proverbs that attracts the attention of both folklorists
and linguists; it is essentially a field of philology that
combines, like stylistics, the methods of literary and
linguistic research. The object of paremiology is
paremia. Folklorists study proverbs, anecdotes, sayings,
tongue twisters, riddles, fables, that is, small folklore
genres within the framework of paremiology. A lot of
proverbs abound in language guides, grammars and
literary works that reveal the socio-cultural features of
the language » Paremiology, which unites reproducible
and culturally marked established units, is at the
intersection of various scientific disciplines: linguistics,
folklore, ethnopsychology, cultural studies, cognitive
science. Sometimes it is called a marginal branch on the
border of linguistics and folklore. The linguistic
component of paremia correlates with culture,
philosophy and literature, therefore it is advisable to
consider the ontological features of the basic concept of
European International Journal of Multidisciplinary Research
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European International Journal of Multidisciplinary Research and Management Studies
paremiology from the point of view of these areas of
knowledge. Ethnolinguistic and sociocultural rules and
models of using and understanding proverbs allow us
to qualify them as "national-cultural expressions,
which
are
generalized,
syntactically
closed,
semantically integral constructions expressing the
specifics of life and lifestyle of people" each
community performs a directive function " Supporters
of a narrow interpretation of the specifics of
phraseological units, such as L. Avksentiev, N.
Amosova, V. Zhukov, D. Maltseva, V. Mokienko, O.
Molotkov, S. Ozhegov, V. Teliya and others, consider
expressions of a non-phraseological type, correlated
with predicative constructions, outside of phraseology.
This is due to the fact that paremiological units are
semiotic phenomena of the language, since they have
a dual focus: on the one hand, these are signs of a
language system that have paradigmatic features and
have a certain syntactic nature, on the other hand,
they are microtexts (small folklore genres). In general,
the narrowing of the scope of phraseology explains the
division of the paremic table into phraseological and
lexical. S. Ozhegov was the first to express such an
opinion, convincingly refuting the method of
expanding the boundaries of phraseology by including
in its composition various linguistic phenomena,
united exclusively by linguistic concepts. from external
characteristics and the criterion of phraseology, which
is based on reproducibility, literature, stability of the
composition of the components. The linguist explains
the expansion of phraseology by the fact that
phraseological consistency is inherent in the vast
majority of the vocabulary, and the appearance of
portability and figurativeness of verbal units in artistic
speech has no boundaries. The material for this study
is Uzbek and Russian proverbs reflecting the concepts
of "poverty" and "wealth". This research will include
several stages: - to understand the exact meaning of
each proverb - to identify those components of the
paremia semantics that are evaluated in one way or
another in each paremia under consideration: a)
wealth, money in itself, in its essence; b) prerequisites,
conditions for the emergence of money, wealth, on the
one hand, and prerequisites for poverty, poverty, on
the other; c) the consequences of acquiring wealth and
the consequences of poverty for the individual and his
family. - to identify directly the assessments (positive,
negative or neutral) of these components of the
paremia semantics. In both languages (Russian and
Uzbek), the concept of wealth is accepted in good and
bad senses.
For example:
“When money speaks, the truth is silent”,
“Money makes the mare go”, the Uzbek equivalent of
this proverb
“Pul bulsa changalda shurva”,
“Time is money”,
Vaqt
–
bu pool.
Usually this proverb is used by rich people who work
hard and have absolutely little time. In the Russian
mentality, on the other hand, there is often a dual
assessment of money, i.e. they endow a person with all
sorts of advantages, but nevertheless they treat money
with little confidence: You can’t buy a mind with money;
Money goes to money; There is something to ring, so
you can grunt. And in the Uzbek mentality, one can also
observe both positive and negative characteristics for
money; “Boy bulsang, kunda khayit, kunda tui, yҞқ
bulsang, kunda hasrat, kunda ўy”, “Boining hotini
bulguncha, Kambagalning kavushi bul". Now let's see
what ideas both peoples have about poverty. In Russian
proverbs, the word "poverty" in many cases denotes a
negative connotation. Thus, lack of money is seen as a
hopeless, difficult life situation that affects many areas
of human life: Today is dense, and tomorrow is empty;
The poorest of all troubles is when there is no money;
Not a piece of bread, so longing in the house; Need does
not know the law, but walks through. That is, poverty
among the Russian people is strongly condemned.
Poverty is not only strongly condemned among the
Russian people, but in all nations poverty has a negative
connotation and the whole world is fighting against
poverty. There are many proverbs and sayings about
poverty in Uzbek proverbs: “Kambagalning bir tuygani
—
chala boyigani”, “Kambagalning boyligi —
tanining
sogligi”, “Kasal dardini sog bilmas, och kadrini tҞқ
bilmas”. “Kasalga suz yokmas, kambagal
ga -
ўyin”,
“Kambagal ўlai desa, ўlolmaydi tiriklay gurga
kirolmaydi” “Kambagalda lafz yўқ. kambagallik ayb
emas". "Kambagallik asar kildi, zigyr yogi kasal kildi".
Thus, we analyzed the proverbial fund of the Russian
and Uzbek peoples, expressing the attitude of people to
the phenomena of wealth and poverty, showed that
both mentalities are characterized by a more negative
attitude towards money and the rich. In addition, for
both peoples it is undesirable, or even unacceptable, to
be below the poverty line. However, as in the case of
Russian proverbs, Uzbek proverbs and sayings with a
negative assessment of wealth prevail. In relation to
poverty, the Uzbek people do not have a categorical
assessment; in this case, there is an ambivalence in their
attitude to the problem of lack of money. Uzbek and
Russian proverbs reflect the peculiarities of perception
of the world by representatives of the two nations.
Proverbs and sayings contribute to a better, as well as
faster, understanding of the mentality of Russians and
Uzbeks, their character and way of life.
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European International Journal of Multidisciplinary Research and Management Studies
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