European International Journal of Philological Sciences
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TYPE
Original Research
PAGE NO.
56-60
DOI
OPEN ACCESS
SUBMITED
23 February 2025
ACCEPTED
20 March 2025
PUBLISHED
22 April 2025
VOLUME
Vol.05 Issue 04 2025
COPYRIGHT
© 2025 Original content from this work may be used under the terms
of the creative commons attributes 4.0 License.
Culinary Traditions and
Ethnographic Lexicon in
The Samarkand Korean
Diaspora: A Comparative
Study of Food-Related
Rituals and Language
Bazarova Sh.Sh
Senior lecturer of the Department of Korean Philology, Faculty of Oriental
Languages, SamSIFL, Uzbekistan
Abstract
: The Korean Diaspora is one of the largest
ethnic groups in Uzbekistan, with a population of over
200 thousand. CIS Koreans call themselves Koryo-saram.
Their language is Koryo-mar dialect. Being close to the
Yukchin dialect, the Koryo-marunderwentthe strong
influence of the Russian language. Koryo-saramalso
speak the local languages: Uzbek, Russian, Kazakh and
others. Representatives of many nationalities and
ethnic groups have lived in Uzbekistan since ancient
times. Interethnic harmony is one of the priorities of the
state policy of the Republic of Uzbekistan, that implies
the unity and cooperation of numerous nationalities
and ethnic groups, living in a particular area. This issue
is also very important for the Republic of Uzbekistan.
The harmony in interethnic relations effectively
influences the political and economic development of a
multinational society. The vivid example is Uzbekistan
–
South Korean relations. There are 31 Korean national
cultural centers in Uzbekistan. They have the same
conditions for the development of language, culture and
customs as other nationalities and ethnic groups. The
Interregional festival of Korean language and culture is
also traditionally held with the support of the South
Korean embassy [1]. In a letter of thanks to the
President of the Republic of Uzbekistan, President of the
Republic of Korea Park Geun-hye said, "I was pleasantly
surprised and deeply impressed by your attention to the
Korean diaspora in Uzbekistan [8]."
Keywords:
linguocultural, glutonic, ethnographism,
lexicon, lexical-semantic, concept, ethnic, lexical-
semantic, deport, dialect, suyunchi, folklore, aqeeqah,
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dominant position, ethnographic lexicon (EL), lexical-
semantic group (LSG).
Introduction:
On May 19, 2017, the Decree of the
President of the Rep
ublic of Uzbekistan “On measures
for further improving interethnic relations and friendly
relations with foreign countries” was adopted. In order
to ensure the stability of civil harmony and peace
between different nationalities, to strengthen the
sense of a multi-ethnic family, to support and develop
the activities of national cultural centers and friendship
societies, to expand cultural and educational ties with
foreign countries on the basis of the International
Cultural Center the Committee on Interethnic
Relations and Friendship Cooperation with Foreign
Countries under the Cabinet of Ministers of the
Republic of Uzbekistan was established [9].The
Committee is tasked with ensuring interethnic
harmony and tolerance in society, promoting peace-
loving policies, achievements and progress in all
spheres of life, strengthening the friendly relations
with the international community, including the Uzbek
diaspora abroad [4]. The Decree “On measures for
further improving interethnic relations and friendly
ties wit
h foreign countries” pays special attention to
educating young people in the spirit of tolerance,
respect for national and universal values, preservation
of history, culture, national traditions and customs. In
this regard, our article meets today's demand.
METHOD
In world linguistics, becomes important to study the
ethnographic lexicon, which contains linguistic and
cultural information about the material and spiritual
culture, lifestyle, national traditions and values of
peoples, and to pass on the ethnographisms, which are
the unique treasure of languages to future
generations. The systematic study of the lexical and
semantic features of ethnographisms related to the
concept of food in the linguocultural aspect is one of
the important factors ensuring the development of the
field.
To study the work done on the research of
glutonicethnographisms in Uzbek and Korean
linguistics and, on this base, to analyze the research on
the lexicon of dialects of Koreans living in the
Samarkand region;
By studying the features of Samarkand Korean dialects
and its connection with the Korean literary language,
we aimed to reveal lexical-semantic features of
ethnographisms that express the concept of food in
ceremonies in Samarkand Korean dialect.
Every nation in the world pays special attention to the
issue of food. Among peoples of the East, this issue has
risen to the level of a philosophical problem. After all,
eating habits and culinary traditions have a national
significance and are a part of the national culture.
It is known that the ceremonies associated with the
birth of a baby have a special place in the spiritual
culture of Samarkand. It is important to pay attention to
the lexical units associated with this process and study
ethnographic words related to the birth of a baby, the
ceremony of cradle, beshketti, chillaqochdi, solendar,
aqeeqah to’y, muchal wedding.
RESULT AND DISCUSSION
With the birth of a child, the process of preparing him
for his future life and society begins through the ancient
traditions of the people. This process is carried out
through rituals such as naming, bathing the baby,
cradling, chillqochdi, chilla, ceremony of first teeth,
cutting the nails, hair removal, muchal, going to school,
and so on, as well as the influence of ethnographic
traditions and folklore language. We are interested in
the fact that each of the named processes are organized
with preparing its own special dishes. For example, the
ceremony of naming a baby: aqeeqah is an Arabic word
for a ceremony in which sheep is slaughtered at a feast
on the seventh day, and the child is given a name.
Although the names given to children are mainly
included in the Dictionary of Uzbek Names [2],
sometimes anthroponyms of ethnographic nature are
formed by adding the suffixes -a and -ay to the names of
girls. For example: Amir - Amira, Aziz - Aziza, Rahim -
Rahima, Sabir - Sobira, Adash - Adashoy, Erkin - Erkinoy,
Olmas - Olmasoy. Sometimes it is named depending on
the month in which the child was born: Rajab - Bibirajab,
Ashur, Barot, Muharramoy, Qurbon - Qurbonoy; b) EL
on cradle-laying, beshkertti, hair-cutting ceremonies: in
ethnography belonging to this category, lexemes such
as beshikka,, beshik, alla are in a dominant position.
In Korean, the vocabulary related to the birth of a child
and its care can be described and classified as follows:
after the birth of a child, according to tradition, the
leader of childbirth, the spirit of goodness - Samsin
halmoni (Samsin momo) is gifted. Such gifts are also
performed on the third, seventh, fourteenth, and
twenty-first days of a baby's birth. It is called Tol. The
ceremony consists of three stages, which are as follows:
1) giving thanks to the Creator and the spirits of
goodness and praying for the health, life, happiness of
the child;
2) to make special festive clothes for the cause of the
birthday, to dress nicely and, as a rule, to decorate the
table and to hold a ceremony to predict the fate of the
child;
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3) Organize a banquet for relatives and neighbors.
So celebrating a child’s o
ne-year-old starts with a
thanking. The ceremony began the day before and was
conducted by special grandmothers. Now the families
need to hold the ceremony themselves. The special
table is served with steamed rice, seaweed soup, water
(in ancient times it was taken from a well in the early
morning), and next to the table is a loaf of rice bread.
It was understood that the bread should not be eaten
outside the house, only by family members, and that if
it went out, the birthday owner's happiness would be
lost. Usually thanksgiving was done only by women
and they were the baby’s mother, grandmother and
relatives. In thanksgiving, prayers are said several
times. Then the family sits down for breakfast.
Breakfast is steamed rice, seaweed soup. The second
part of the ceremony is the main stage. The child's
parents prepare festive clothes in advance. On the
morning of the holiday, the child is dressed. This
tradition has been preserved in historical records
during the reign of King Yojon (reigned 1721-1724).
There are two types of baby clothes: for a boy and for
a girl.
Boy's clothes:
1) purple or gray children's pants (paji);
2) pink or ribbon-colored blouse (chogori) of different
colors;
3) a striped robe of different colors ( turumagi);
4) a blue jacket (chokki) decorated with gold or silver
threads;
5) a narrow blue striped top robe (chonbok) made of
red thread decorated with gold or silver threads;
6) stockings with flowers (thareboson);
7) specially sewn black hat (tokkon).
Girl's clothes:
1) Separate colored cut yellow blouse (chogori)
2) raspberry or dark pink long skirt (chximma)
3) triangular jewelry of different colors (norige kvebul)
4) hat decorated with gold or silver threads ( chovabi)
5) camisole( peja)
The main dishes for the birthday are rice and fruit.
These include peksilto-bread with several layers,
rectangular rice cakes - injolgi, steamed red beans
(sonphan), multi-colored rice bread mujigettok, and
round beans sprinkled with sweet beans (kyondan).
You should choose at least three or five types for the
holiday table. However, it is necessary to have
phesolgiva and kyodan from them.
Each dish has its own specific meaning. It should be
noted that steamed rice bread is a wish for happiness,
health and good luck to the child not food for guests.
The prepared ttok should be eaten by the child himself,
his parents, relatives and neighbors. A family that buys
rice cakes for breakfast returns the dish with a gift of
money, toys, rings, kitchen utensils, and so on, without
returning it dry. The dishes are not washed in the sense
that there will be more holidays in the birthday owner’s
house. Steamed rice cakes are a symbol of purity and
longevity.
Red bread is believed to drive away evil spirits and
protect against disease and evil. The Koreans say that
the pxesolgi should be on the holiday table until the
child reaches the age of ten, as it is important for the
child to grow up healthy and energetic. Colored cakes
symbolize the five colors: blue, yellow, red, white, and
black (metal, wood, water, fire, earth). It is known that
red, blue, black, white, yellow colors in Korean are the
traditional colors of Korea
오방색
(obangsaek). They
each have a history and meaning. We see these colors
in national costumes and dishes. According to the data,
the history of colors goes back to a doctrine that
originated in China.
음양오행
In-yan and according to
the five-element theory
음양
In-yan - eum-yang
represents light and darkness in the image of the sun
and moon. (
오향
) Oxyan (ohyang) five elements; a
symbol of fire, water, wood, metal or gold and earth.
They also represent the south, north, east, west and
center. The whole universe is in constant motion: soil is
food for plants; water - food for plants and animals; fire
- heat for all living things, wood - food for living things,
and so on. It all happens in harmony. They are also the
sweet, salty, sour, bitter, pungent flavors, and serve to
preserve harmony. Half of these cakes are made with
mince and half without mince. Bread with mince helps a
child to have a flawless heart, and Koreans firmly believe
that bread with mince, it expands the worldview.
A muzhighettok of different colors is a sign that in the
future the child's life will be rich in colors like a rainbow.
Rice, apples, pear, jojoba fruits are also served on the
table.
Now let's turn our attention to the Uzbek tradition. It is
known that child care in the cradle has existed among
the peoples of Central Asia since ancient times, there
are many traditions associated with the cradle and
cradle to child (or tying), and their language expression
forms a separate ethnographic lexical layer: cradling,
cradle head , cradle delivery, cradle making. In turn, the
concept of cradle-making forms a small lexical-semantic
group (LSG): the base of the cradle is like an arrow, a
board on which the child lies, a hole in the foot of the
cradle, and a tray placed on it. The following ELs, which
are indirectly related to the concept of "cradle making",
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can also be listed: master - cradle master; willow,
walnut and mulberry - the names of the trees from
which the board is made to make a cradle; although
the cradle is made of light wood for easy vibration, its
foot and handle are made of solid wood such as walnut
and mulberry.
EL, which represents the equipment of the cradle: a
blanket, which is not made of cotton, but of straw,
millet or roasted pea skin (to absorb sweat and urine)
and has its own symbolic features; then they write
cotton, thin blankets, and rugs. These include ELs such
as foot wraps, handcuffs, head and shoulder straps,
foot and arm straps, and pillowcase covers. The
mother, aunts and other female relatives of the
woman with the child will also be invited to the
ceremony. The kaywani, bibihalfa, or nurani
grandmothers first recite the blessed prayer, and the
bathed child is placed in a cradle with white oil on his
joints. EL, which represents these processes, includes:
a blessed prayer, a small loaf of bread (a loaf of bread
for the whole child), a stone (a loaf of bread for the
child to be healthy and energetic, or a "head made of
stone"), a joy money (given to children by
grandparents). , a knife (to keep the child safe), a
pepper (to protect it from the evil eye), mutton (in the
sense that the child's food is whole) and a snail (in the
sense of giving alms, joy and blood to the neighbors for
the birth of the child).
Chilla is the first forty days of a baby. This period is
divided into small chilla (20 days) and large chilla (40
days). After the mother and child chill, the bride's
parents hold a chilla ceremony. According to the
"Explanatory Dictionary of Uzbek ethnographisms",
"chillagurezon". Forty days after the birth of the baby,
that is, after the chill has come out, the child is taken
to a close neighbor and relatives, visited, and a
ceremony is held in this regard. Also, (tooth extraction)
and (hair removal) are rituals that are performed when
the child is 4-5 months old and one year old, and no
specific LSG has been formed in this area.
b) words and terms related to circumcision and muchal
wedding. A large EL group has been formed in
Samarkand for these specific types of weddings: hatna
to’y (wedding for circumcision of a boy), sunnat to’y,
maslahat oshi, master for making hanta (circumcise),
dressing in turbans, circumcision, and wedding
ceremonies or wrap a turban), which is why this
tradition is known as sallabandon. The muchal
wedding is held when a child reaches the age of 12 and
is associated with the account of the 12 animal years
available in Eastern peoples: mouse, cow, tiger, rabbit,
fish, snake, horse, sheep, monkey, chicken, dog and
eldest. The number 12 is a number that represents
perfection. Parents celebrate their muchal weddings
with good wishes when their children turn 12, putting
new clothes on the child.At such a party, parents,
friends and relatives take part, have fun, congratulate
the child on the wedding. To make the Muchal wedding
even more fun, 12 young children wear 12 animal masks
and sing.
CONCLUSION
In our article, we have tried to show that the traditional
traditions of the Samarkand-Korean ethnic group have
been preserved and the changes in the social life of the
people through the study of glutonic lexical units. We
will continue the topic in our next research
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