European International Journal of Philological Sciences
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TYPE
Original Research
PAGE NO.
25-28
DOI
OPEN ACCESS
SUBMITED
13 March 2025
ACCEPTED
09 April 2025
PUBLISHED
11 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.
Research of
Linguoculturology In
Linguistics
Amirova Zohida
Associate professor, Karshi state university, Uzbekistan
Abstract
: This article is devoted to the field of linguo-
cultural studies of linguistics is a phraseology that
expresses the concept of time in German and Uzbek
languages units, i.e., idioms, linguistic and cultural
aspects of proverbs are highlighted, German. It is
discussed about the Uzbek language alternatives of the
phraseological units of the language.
Keywords:
Linguistics, concept, phrase, phraseologism,
lexeme, concept, idiom, equivalence, linguistic culture.
Introduction:
Linguistics is between cultural studies and
linguistics. It is a generalized science that deals with the
study of phenomena such as the interaction and
connection between language and culture, the
formation of this connection and its reflection outside
language as a whole system. In the 90s of the 20th
century, a new branch of science, linguo-culturology
(linguistics) appeared between linguistics and cultural
studies. It is linguistics was recognized as an
independent direction.
Almost all researchers about the formation of linguo-
culturology claim that the roots of this theory go back to
V. von Humboldt. A language refers to a linguistic
phenomenon that is present in one language but lacks
an equivalent or direct translation in another language.
It can occur at the level of vocabulary, as well as at the
cultural, communicative, or grammatical levels.
For instance: He created serious researches in the field
of linguistic culture V.A. Maslova divides the
development of this field into 3 stages: 1) science
formation the creation of the initial research that
motivated; 2) separation of linguistic and cultural
studies as a separate field; 3) the stage of development
of linguistic and cultural studies;
METHOD
By the beginning of the 21st century, lingua-cultural
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science is the leader in world linguistics turned into one
of the directions. Linguo-culturology is a science that
studies language as a cultural phenomenon, and
language and culture in interaction are its constitutes
the subject. In particular, V.N. Telia writes about it like
this:
“Lingua
-culturology is a science that studies the
human factor, more precisely, the cultural factor in a
person. This means that the center of linguistic culture
is culture advances inherent in the anthropological
paradigm of man as a phenomenon complex”
[4, 41].
According to the object of study, linguistics and culture
is somewhat close to the sciences of cultural studies
and linguistics, but in essence, the object of study. It
can be said that it is different according to the
approach. V.V. Vorobyev "Lingua-culturology is a
complex field of science of the synthesizing category,
which studies the interactions and interactions
between culture and language. This the process as a
whole of units with a single linguistic and non-linguistic
(cultural) content as a composition of this process to
modern influential cultural priorities (universal norms
and values) with the help of systematic methods. [3,
67].
It depends on differences in denotative or connotative
semantics. For example, the Russian nouns girl and girl,
on the one hand, their English equivalent girl, and on
the other hand, differ according to the range of
meaning. Reverse example: two English words in
Russian, bank “river bank” and “sea shore” correspond
to the same word. This includes not only nouns: for
example, the Russian language distinguishes two
colors in the color spectrum - blue and blue, and both
symbols are part of the national language. Each word
has a special place in modern semantics, the history of
its use, the context and the worldview and culture of
the peoples who speak this language [2, 34].
Thus, the names of emotions have their own semantics
and connotations in different languages. The Russian
word for melancholia does not have a complete
equivalent in European languages: for example, each
of the English names for similar psychological states
only approximates its meaning and cultural origin. A
separate problem is the translation of phraseology,
first of all, the category of idioms, because in their
figurative semantics they are concentrated in cultural
features, worldview features and value orientations of
native speakers.
The different aspects of these concepts are explained
by the professor O'. Yusupov explains as follows.
“Lingua
-culture - in its semantics (meaning) a language
or speech unit that represents a part of a culture.
Lingua-cultures are words that reflect a part of culture,
phraseological units, word combinations, sentences,
paremies, complex syntactic includes wholes, texts,
etc”. Lingu
a-cultural has a content and expression plan,
the expression plan is made up of the above-mentioned
units, and the content plan is made up of the semantics
of those units.
I.A. Sternin, Z.D. Popova, M.A. Sternina give the lacunar
unit compound in their work with the non-equivalent
unit expression. “Equivalent non
-existent unit - which
exists in one language, but does not occur in the second
language is unity. A lacuna is a unit that does not exist
in one language but exists in another language. Non-
equivalent units and lacunae always appear in pairs”
[10, 3].
Many academics in international linguistics have
investigated the subject of grammatical gaps,
particularly English linguists who have examined it in
great detail from the perspectives of comparative
linguistics, translation theory, and the study of language
structures. The names and publications of English
linguists who have worked on this subject are shown
below.
From the 18th century starting with the term “culture”
to all things that are the product of human activity
began to be used relatively. All these meanings of the
word “culture” has been preserved in its use, but in fact
this word is aimed at human nature “effect” means
“change of nature for human benefit, i.e. cultivati
on of
the land” (agricultural culture). Later, “culture” the term
has also started to be used to describe knowledgeable,
enlightened, highly educated people. Until now, the
term “culture” is different in science and practice. It is
known to be used in more than 500 variants in the fields
[ 4, 93].
Authors to culture if the definitions given are
summarized, culture is in the process of the entire
historical development all material and spiritual things
created and being created by humanity it can be defined
as “sum of wealth”. Based on this, two types of culture
are distinguished: 1) material culture; 2) spiritual
culture; Material culture is a person “second nature”
created due to activity, i.e. means of production, labor
tools, labor skills, as well as created in the production
process means all the riches that serve for life. [3, 54].
Eugene Nida made an important contribution to the
theory of translation and the explanation of linguistic
concept. The scope of spiritual culture is extremely
broad, encompassing all forms of social consciousness,
namely philosophical, scientific, legal, moral, aesthetic,
religious views, enlightenment, education, school,
secondary and higher education, science, cultural
institutions, mass media, art, and all types of folk
spiritual creativity.
Material and spiritual culture are inextricably linked and
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complement each other. For example, no type of
material wealth can be created and improved without
human intelligence, thought, and mental labor.
Therefore, spiritual culture also lies at the heart of the
creation of material culture. Any masterpieces of
material and spiritual culture arise on the basis of the
synthesis of human intellectual and physical labor.
Spiritual culture is a means of artistic reflection and
mastery of reality. Material culture is closely related to
the material living conditions of the world and people,
and spiritual culture is closely related to customs,
rituals, traditions, rituals, and national values [5, 23].
RESULTS
Understanding language as a spiritual force (V.
Humboldt, A.A. Potebnya) is based on the Sapir-Whorf
hypothesis of linguistic connection, that is, the idea
that each people sees, feels, and defines existence
through their native language. This idea was later put
forward in the ideas of I.L. Weisgerber, who considered
language as a “Transient World”, that is,
“understanding of existence”, a certain “existence and
thinking”. Although his hypothesis was rejected by
most scientists, it helped to understand phenomena
that were difficult to explain by other methods. The
more deeply and in detail culture is studied, the more
it is unanimously felt that it is connected with human
thinking.
Brown and Levinson’s politeness theory suggests that
such linguistic forms reflect social hierarchies, while in
English such hierarchies are less overtly expressed.
The views of scientists on linguistic gaps.
Therefore, a person always strives to assimilate the
events that appear before his eyes into his
consciousness through his culture. It is known that
people live in a certain socio-economic system, speak
one or another national language, and have a certain
national spirituality and culture. National spirituality,
language culture, which plays an important role in its
realization, and the specific features of speech
spirituality are reflected in the linguistic cognitive
activity of people.
For example, an English woman expresses the
emotional state of something falling on the table with
the words
“Oaps”, a German woman with the words
“Mein Got!”, a Russian woman with the words “Bozhe
moi!”, and an Uzbek woman with the words “voy,
ulay”. As can be seen from this example, which allows
for a comparative analysis of the linguistic culture and
speech ethics of women of different nationalities, the
exclamation “Oaps!”, which has no lexical meaning, is
used to express the emotion caused by an accident,
while German and Russian women, following the
linguistic culture and speech ethics of their ancestors,
u
se the words “Mein Got” and “Bozhe moi”, which
please God [8, 3].
In this case, the Uzbek woman uses the words “Oh, I’m
dying!”, which have a negative meaning. It is also
possible to consider objects and events that are
necessary for a person’s
life as cultural tools. For
example, it seems completely impossible to include the
sun or the moon in culture. But it is known that these
concepts exist in the cultures of all peoples.
However, some European peoples living in cool climates
(Slavs and Germans) positively evaluate the sun as a sign
of warmth, respect and kindness. In the culture of Arab
countries, the sun is negatively evaluated, equating it
with scorching temperatures that put them in a difficult
situation during the summer. Therefore, the sun can be
understood not only as a natural phenomenon, but also
as a product of culture. In the culture of peoples living
in the south, the moon is mentioned with special
recognition. In the culture of the peoples living in the
south, the moon is mentioned with special recognition.
In the Russian mind, it is associated with darkness, the
afterlife, and sometimes with life and death (жить «под
луной», «в подлунном мире»
- everyone's life is in the
same conditions), while among other Slavs, moonlight is
compared to a dangerous and harmful phenomenon for
pregnant women and newborns. The Vietnamese, like
other South Asian peoples, have a completely different
attitude to the moon, that is, they live according to the
lunar calendar, and the specially celebrated Moon
Festival is a favorite holiday for children. Beautiful,
delicate and innocent young girls are likened to the
moon, lovers woo in the moonlight, and dedicate poems
and songs to it. Therefore, the Vietnamese people
imagine all the good things in life through the moon. It
should be noted that a similar attitude to the moon is
also inherent in the Uzbek people.
CONCLUSION
Grammatical lacunas in English and Uzbek indicate not
only linguistic differences, but also cultural and
cognitive differences. Understanding these lacunae
enriches comparative linguistics, translation practice,
and language teaching methodology. In Jacobson’s
words: “Languages differ mainly in what they can
express, not in what they must express” [3, 45]. Thi
s
comparative analysis shows that grammatical gaps are
not a barrier, but a pathway to deeper linguistic and
cultural understanding. In conclusion, we can say that
when creating such linguistic and local studies
dictionaries, it is extremely important to correctly
determine the nature of the relationship between
language and culture. Phraseologisms emdiv the
myths, customs, traditions, customs, spirituality,
morality, etc. of a particular people.
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