European International Journal of Philological Sciences
72
https://eipublication.com/index.php/eijps
TYPE
Original Research
PAGE NO.
77-79
DOI
OPEN ACCESS
SUBMITED
28 March 2025
ACCEPTED
24 April 2025
PUBLISHED
30 May 2025
VOLUME
Vol.05 Issue 05 2025
COPYRIGHT
© 2025 Original content from this work may be used under the terms
of the creative commons attributes 4.0 License.
Linguistic Units That Make
Up the Semantic Field Of
"Death" And "Life" In the
Uzbek Language
Ropiyeva Gulzoda Uralovna
Trainee teacher, Faculty of Foreign Languages, Jizzakh State Pedagogical
University, Uzbekistan
Abstract
: This article explores the semantic fields of
“death” (o‘lim) and “life” (hayot) in the Uzbek language,
highlighting their deep cultural, religious, and social
significance. The analysis demonstrates how these
concepts extend beyond basic biological definitions to
encompass spiritual, communal, and moral dimensions.
Particular attention is paid to the ways in which
euphemisms, metaphors, idioms, and culturally specific
references shape speakers’ perceptions of existence
and mortality. The study illustrates how various terms,
proverbs, and symbolic expressions reflect Islamic
beliefs, communal obligations, and a worldview that
views life and death as interconnected aspects of both
individual and collective identity.
Keywords:
Uzbek language, life, death, semantic fields,
culture, worldview, euphemisms.
Introduction:
In Uzbek linguistics, the semantic fields of
“death” (o‘lim) and “life” (hayot) h
old a distinct place
due to their deep cultural, religious, and existential
significance. These two concepts represent not merely
biological processes, but also psychological, spiritual,
and social phenomena. Consequently, the language
used to discuss life and death in Uzbek contains many
layered expressions, metaphors, idioms, and culturally
specific connotations. Analyzing these semantic fields
sheds light on how Uzbek speakers conceptualize
existence, mortality, and the afterlife.
To begin with, the conc
ept of “life,” expressed in Uzbek
primarily by the noun “hayot,” extends beyond simple
references to physical survival. “Hayot” can denote
one’s entire being and timeline, encompassing the
notions of youth, adulthood, and old age. For instance,
when someon
e says “hayotimning bahori” (the spring of
my life), it implies a metaphorical reference to youth or
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European International Journal of Philological Sciences
the beginning of an active, flourishing phase. In
contrast, “hayotimning kuz fasli” (the autumn of my
life) metaphorically refers to an older stage, marked by
reflection and the waning of physical vigor. These
seasonal metaphors demonstrate how Uzbek culture
links natural cycles to human existence.
Additionally, life in Uzbek often carries a sense of
divine ordination or destiny. In everyday conversation,
on
e might hear expressions such as “Alloh taoloning
bergan umri,” which translates to “the lifespan granted
by God.” This highlights a religious worldview in which
life is perceived as a divine gift, shaped by fate.
Because of this, when discussing life’s pu
rpose or
meaning, Uzbek speakers may emphasize moral or
spiritual dimensions, rather than confining the notion
of life to purely biological terms. Consequently, the
semantic field of “life” includes ideas about moral
conduct, blessings, resilience, familial ties, and social
responsibilities.
Closely connected to the notion of hayot is the concept
of “umr,” another common term for life or lifespan.
While “hayot” can be understood more broadly as the
state of being alive, “umr” places more emphasis on
the ind
ividual’s allotted time on Earth. Phrases like
“umr uzun bo‘lsin” (“may your lifespan be long”) serve
as blessings or well-wishes, reflecting the shared
cultural practice of expressing hope for extended life.
In older Uzbek literary texts, “umr” may also a
ppear in
poetic contexts, signifying not only chronological
duration but also an accumulation of experiences,
achievements, or regrets.
In contrast to “life,” the semantic field of “death,”
predominantly expressed as “o‘lim,” or in more formal
settings, “vafot,” carries various cultural nuances.
“O‘lim” is used more colloquially, while “vafot” is a
more polite or formal term, often appearing in
obituaries, official announcements, and literary works.
The existence of such variations reveals the Uzbek
languag
e’s sensitivity toward addressing sensitive
topics with degrees of delicacy. Another term,
“olamdan o‘tmoq” (literally, “to pass from the world”),
is a euphemistic expression indicating the departure of
a person from earthly existence. These multiple
expressions imply that death in Uzbek is not always
portrayed as a blunt or abrupt end; instead, it can be
represented as a transition or a passage.
Uzbek also uses various idiomatic phrases to talk about
death in ways that lighten the gravity of the subject or
provide figurative emphasis. Phrases like “ko‘zi yumuq
ketish” (to leave with closed eyes) or “bizdan kechib
ketmoq” (to depart from us) exemplify how speakers
indirectly address the concept of dying. This use of
euphemisms underscores the cultural tendency to
approach discussions of mortality with tact and
reverence. Likewise, in religious contexts, Uzbek
Muslims commonly say “Alloh rahmat qilsin” (“May God
have mercy [on them]”) when referring to someone
who has passed away, illustrating the embedded
spi
ritual dimension surrounding the concept of o‘lim.
The semantic fields of life and death in Uzbek also
encompass expressions about the afterlife. Islamic
beliefs, which hold a prominent place in Uzbek culture,
contribute references to Paradise (jannat) and
Judgement Day (Qiyomat). Consequently, when
discussing life’s purpose, one might hear references to
“oxirat” (the Hereafter), reminding listeners of a
broader cosmological perspective in which worldly
existence is only a chapter. This orientation toward an
afterlife shapes how “life” is valued and how “death” is
perceived. When an individual is praised for living a
moral and upright life, it is implied that they will achieve
a favorable outcome in the hereafter. The interplay of
“hayot,” “o‘lim,” and “oxirat” thus expands the
language well beyond literal definitions into a spiritually
and culturally infused discourse.
Beyond religious contexts, the semantic fields of life and
death intersect with social responsibilities and
communal expressions. Life events like birth, marriage,
and the attainment of success are celebrated, often
accompanied by gratitude to God or references to good
fortune. Conversely, funerals and mourning are marked
by collective grieving in a way that underscores societal
bonds. Terms li
ke “taziya” (condolence ceremony) and
“janoza” (funeral prayer) are central to describing
communal rituals that occur when someone passes
away. These ceremonies highlight how death is not
solely an individual experience but a collective one,
bringing together family, friends, and neighbors in
shared remembrance and support. The very words
chosen in Uzbek for these occasions underscore the
notion that life and death are intimately tied to
communal identity and moral obligations.
Metaphorical usage also enriches these semantic fields.
Uzbek speakers might deploy antonyms related to “life”
and “death” to describe non
-literal scenarios. For
example, a person might say, “Ushbu g‘oyalar o‘ldi,”
meaning “These ideas died,” implying that certain
concepts have lost their relevance or influence.
Conversely, “Bu fikr yangi hayot topdi” (“This idea found
new life”) signals that a once dormant notion has been
revitalized. Such figurative language extends the
significance of “life” and “death” beyond human
experiences, applying these concepts to anything that
can be born, thrive, or cease to exist. In doing so,
speakers reinforce the dynamic range of meanings
attached to these terms, utilizing them to illustrate
transformation and renewal across various domains.
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European International Journal of Philological Sciences
Cultural proverbs and sayings further illustrate how
deeply “life” and “death” are woven into the Uzbek
worldview. For instance, the proverb “Hayot –
imtihondir” (“Life is a test”) reflects an attitude that
living is a continual trial of moral, social, and personal
challenges. On the other hand, references to death
often remind individuals of the transient nature of
worldly matters. Expressions like “Dunyo foniy”
(literally, “the world is temporary”) echo a sentiment
that everything in earthly life is impermanent, nudging
listeners to focus on lasting, spiritual values. These
maxims exemplify the intersection of linguistics,
morality, and culture within the Uzbek language,
demonstrating that the semantic fields of o‘lim and
hayot cannot be fully grasped without understanding
the worldview that underpins them.
Importantly, these linguistic features are not static;
modern Uzbek continues to evolve in parallel with
social changes, globalization, and generational shifts.
Influences from Russian, English, and other languages
may lead to the adoption of new vocabulary or the
transformation of existing expressions. As a result,
younger Uzbek speakers might incorporate borrowed
terms or references, especially in social media
contexts, to discuss life and death in ways that differ
from older generations. Nonetheless, the deep cultural
and religious roots of o‘lim and hayot ensure that their
core meanings remain significant, balancing tradition
with modern linguistic innovation.
CONCLUSION
In conclusion, the semantic fields of “life” (hayot) and
“death” (o‘lim) in the Uzbek language are
characterized by a complex interplay of literal
meanings, euphemistic expressions, religious beliefs,
cultural norms, and social practices. Beyond their base
denotations, these words encapsulate profound
moral, emotional, and spiritual dimensions for Uzbek
speakers. Metaphors, idioms, and symbolic references
related to life and death permeate daily speech and
literary works alike, reflecting how closely the
language is intertwined with worldview and communal
identity. By examining how people talk about birth,
aging, passing away, or even the survival and cessation
of abstract ideas, one gains insight into the cultural
logic that shapes Uzbek conceptions of existence and
mortality. Through these rich linguistic forms, the
Uzbek language portrays life as more than mere living
and death as more than mere cessation, each weaving
into a broader tapestry of faith, responsibility,
resilience, and hope.
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